TORONTO
SHERATON
OR1AL LIBRARY
EASTER, 1906
Shelf No.
I SUCKS
Register No. / d
-
B
I
I
THE
WORKS OF THOMAS MANTON, D.D.
VOL. VI.
COUNCIL OF PUBLICATION.
W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational
Union, Edinburgh.
JAMES BEQG, D.D., Minister of Newington Free Church, Edinburgh.
THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University,
Edinburgh.
D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church,
Edinburgh.
WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church
History, Reformed Presbyterian Church, Edinburgh.
ANDREW THOMSON, D.D., Minister of Broughton Place United Presby
terian Church, Edinburgh.
Winter.
REV. THOMAS SMITH, D.D. EDINBURGH.
THE COMPLETE WORKS
THOMAS MANTON, D.D.
VOLUME VI.
CONTAINING
SEVERAL SERMONS UPON THE CXIX. PSALM.
LONDON:
JAMES NISBET & CO., 21 BEBNERS STEEET.
1872.
PRINTED BY BALLANTYNE AND COMPANY
EDINBURGH AND LONDON
CONTENTS.
SEVERAL SERMONS UPON THE cxix. PSALM.
To THE READER, ....... 2
SERMON I. " Blessed are the undefiled in the way, who walk
in the law of the Lord," ver. 1, . .5
„ II. " Blessed are they that keep his testimonies, that
seek him with the whole heart," ver. 2, .15
„ III. " Blessed are they that keep his testimonies, that
seek him with the whole heart," ver. 2, .23
„ IV. c(They also do no iniquity: they walk in his
ways," ver. 3, . . . . .29
„ V. "Thou hast commanded us to keep thy precepts
diligently," ver. 4, . . .38
„ VI. " Oh, that my ways were directed to keep thy
statutes," ver. 5, . . .46
„ VII. "Then shall I not be ashamed, when I have respect
unto all thy commandments," ver. 6, . . 53
„ VIII. "I will praise thee with uprightness of heart,
when I shall have learned thy righteous judg
ments," ver. 7, . . . .61
„ IX. "I will keep thy statutes. Oh, forsake me not
utterly," ver. 8, . . .70
„ X. " Wherewith shall a young man cleanse his way ?
By taking heed thereto according to thy word,"
ver. 9, ..... 82
„ XI. " With my whole heart have I sought thee : Oh,
let me not wander from thy commandments,"
ver. 10, .... 90
y- CONTENTS.
PAGE
SERMON XII. " Thy word have I hid in my heart, that I might
not sin against thee," ver. 11, .99
XIII. " Blessed art thou, 0 Lord : teach me thy
statutes," ver. 12, . . 108
XIV. " With my lips have I declared all the judg
ments of thy mouth," ver. 13, . .118
XV. " I have rejoiced in the way of thy command
ments, as much as in all riches," ver. 14, 129
„ XVI. " I will meditate in thy precepts, and have re
spect unto thy ways," ver. 15, . . 136
„ XVII. " I will delight myself in thy statutes : I will
not forget thy word," ver. 16, . .146
„ XVIII. " Deal bountifully with thy servant, that I may
live, and keep thy word," ver. 17, .154
„ XIX. " Open thou mine eyes, that I may behold won
drous things out of thy law," ver. 18, . 163
., XX. " I am a stranger in the earth : hide not thy
commandments from me," ver. 19, . 173
„ XXI. " My soul breaketh for the longing it hath unto
thy judgments at all times," ver. 20, . 183
„ XXII. " Thou hast rebuked the proud that are cursed,
which do err from thy commandments,"
ver. 21, . . . . . 193
„ XXIII. " Remove from me reproach and contempt ;
for I have kept thy testimonies," ver. 22, 204
„ XXIV. " Princes also did sit and speak against me :
but thy servant did meditate in thy
statutes," verf 23, ... 214
„ XXV. " Thy testimonies also are my delight and my
counsellors," ver. 24, . . 223
„ XXVI. " My soul cleaveth unto the dust : quicken
thou me according to thy word," ver. 25, . 234
„ XXVII. " I have declared my ways, and thou heardest
me : teach me thy statutes," ver. 26, . 243
CONTENTS. Vll
PAGE
SERMON XXVIII. " Make me to understand the way of thy
precepts : so shall I talk of thy won
drous works," ver. 27, . . 255
„ XXIX. " My soul melteth for heaviness :
strengthen thou me according to thy
word," ver. 28, ... 265
„ XXX. " Remove from me the way of lying; and
grant me thy law graciously," ver. 29, 275
„ XXXI. " I have chosen the way of truth : thy
judgments have I laid before me,"
ver. 30, . . . 288
„ XXXII. " I have chosen the way of truth : thy
judgments have I laid before me,"
ver. 30, . . . 302
„ XXXIII. " I have stuck unto thy testimonies : 0
Lord, put me not to shame," ver. 31, 314
„ XXXIV. " I will run the way of thy command
ments, when thou shalt enlarge my
heart," ver. 32, . . . 324
„ XXXV. " I will run the way of thy command
ments, when thou shalt enlarge my <
heart," ver. 32, . . 332
„ XXXVI. "Teach me, 0 Lord, the way of thy
statutes, and I shall keep it unto the
end/' ver. 33, ... 339
„ XXXVII. " Give me understanding and I shall keep
thy law ; yea, I shall observe it with
my whole heart," ver. 34, . . 348
„ XXXVIII. " Yea, I shall observe it with my whole
heart," ver. 34, . . 354
„ XXXIX. " Make me to go in the path of thy com
mandments, for therein do I de
light," ver. 35, . . 360
;. XL. " Incline my heart unto thy testimonies,
and not to covetousness," ver. 36, . 369
„ XLI. " And not unto covetousness," ver. 36, . 378
„ XLII. " Turn thou away mine eyes from behold
ing vanity, and quicken thou me in
thy way," ver. 37, . 388
CONTENTS.
MOM
SERMON XLIII. " Stablish thy word unto thy servant, who
is devoted to thy fear," ver. 38, . 398
XLIV. " Turn away my reproach which I fear ; for
thy judgments are good," ver. 39, . 410
XLV. " Behold I have longed after thy precepts ;
quicken me in thy righteousness,"
ver. 40, .... 423
„ XLVI. " Behold I have longed after thy precepts,"
&c., ver. 40, . . . . 431
„ XLVII. " Let thy mercies come also to me, 0 Lord,
even thy salvation, according to thy
word," ver. 41, ... 439
^ XL VIII. " So shall I have wherewith to answer him
that reproacheth me : for I trust in
thy word," ver. 42, . . 447
„ XLIX. "And take not the word of truth utterly
out of my mouth ; for I have hoped in
thy judgments," ver. 43, . . 458
w L. "So shall I keep thy law continually for
ever and ever," ver. 44, . . 470
,, LI. " And I will walk at liberty ; for I seek thy
precepts," ver. 45, . . 478
„ LII. " I will speak of thy testimonies also before
kings, and will not be ashamed,"
ver. 46, . 486
SEVERAL SEEMONS UPON THE
CXIX. PSALM.
VOL. VL
TO THE READER.
IT is the honour of the evangelical ministry, that it was principally-
instituted for the service of God, not as he is the governor of the
earth, but the Lord of heaven, and to prepare men by holiness for
his eternal kingdom. And it is an excellent favour of God to his
ministers when their labours are eminently useful for this blessed
end. This singular grace and privilege God was pleased to confer
upon his faithful servant Dr Manton, whose life was spent in the
most precious work of converting souls to Christ, and preparing
them for the celestial paradise; and since his retiring from the
world by death, his soul now enjoying the blessed rest above, yet
he remains with us in what was most valuable of him, his excellent
sermons, the productions of his holy mind and heart ; arid the pen
having a larger extent than the tongue in communicating them,
may be more beneficial to the church than before.
The following sermons were preached by him in his usual course
of three times a week, which I do not mention to lessen their worth,
but to show how diligent and exact he was in the performance of his
duty. Indeed, his ordinary sermons, considering the substantial
matter, clear order, and vigorous full expressions, may well pass
for extraordinary. I cannot but admire the fecundity and variety of
his thoughts, that the same things so often occurring in the verses of
this psalm, yet by a judicious observing the different arguments and
motives whereby the Psalmist enforces the same requests, or some
other circumstances, every sermon contains new conceptions, and
proper to the text. Some few verses were not handled by him. I
earnestly pray that those who shall read these sermons may taste the
sweetness of the divine truths opened in them, and may be transformed
into the spirit of David, by an inward feeling of the affections, and
verifying in their own breasts the words of the holy prophet.
W. BATES.
TO THE READER.
CHRISTIAN EEADEB, — It is somewhat difficult not to applaud that
excellency which has first approved itself to our judgment. Hence is
it that, though this work needs it not, I will so far gratify my own
affections, and comply with obtaining custom, as to acquaint thee that,
if thou hadst my eyes and taste, thou must admire its beauty, and
confess its sweetness ; much more when thou shalt use thy own more
discerning eye and judicious palate.
The matter of these sermons is spiritual, and speaks the author one
intimately acquainted with the secrets of wisdom. He writes like one
that knew the Psalmist's heart, and felt in his own the sanctifying
power of what he wrote. Their design is practice ; beginning with
the understanding, dealing with the affections, but still driving on the
advancement of practical holiness. They come home and close to the
conscience ; first presenting us a glass, wherein we may view the spots
of our souls, and then directing us to that fountain wherein we may
wash them away. They are of an evangelical complexion, abasing
proud corrupt nature, and advancing free and efficacious grace in the
conversion of sinners. The exhortations are powerful, admirably
suited to treat with reasonable creatures, yet still supposing them to
be the vehicle of the Holy Spirit, through which he communicates life
and power to obey them.
The manner of handling is not inferior to the dignity of the matter ;
so plain as to accommodate the most sublime truths to the meanest
spiritual capacity, and yet so elevated as to approve itself to the most
refined understanding. He knew how to be succinct without obscurity,
and where the weight of the argument required it, to enlarge without
nauseous prolixity. He studied more to profit than please, and yet
an honest heart will then be best pleased when most profited. He
chose rather to speak appositely than elegantly ; and yet the judicious
do account propriety the choicest elegancy. He laboured more indus
triously to conceal his learning than some others to ostentate theirs :
and yet, when he would most veil it, the discerning reader cannot but
discover it, and rejoice to find such a mass, such a treasure of useful
learning, couched under a well-studied and artificial plainness. But
let the reader take a taste of, let him concoct and digest, these spiri
tual discourses, and he shall say with the Sabean queen, ' It was a
4 THE EPISTLE TO THE HEADER.
true report I heard in my own land ; but behold the one-half was not
told me! ' Or with the men of Sychar, ' Now we believe, not because
of thy saying, but because we ourselves have proved and experienced
their delicacies ; as one taste of honey will more effectually commend
its sweetness than the most elaborate oratory.
Those ancients that had seen the first temple wept bitterly when
they saw the foundation of the second laid. And perhaps some pious
souls who have ' sat with great delight ' under the author s ministerial
' shadow, and have found his fruit sweet to their taste/ may secretly
shed a tear, that though they here meet also the same divine truths,
the same spiritual matter, yet they want the living voice, the grateful
elocution, the natural eloquence, in which that heavenly matter dropped,
or rather flowed, from his gracious lips. But let the same consideration
which quieted the spirits of those Jews of old satisfy theirs : God can
fill this house also with his glory ; and though the second edition of the
temple fall short of the former in the beauty and symmetry of the
structure, yet can the Spirit flow from the press as well as the pulpit ;
with this advantage, that they may here in safety read what with
great danger they formerly heard.
I have admired, and must recommend to the observation of the
reader, the fruitfulness of the author's holy invention, accompanied
with solid judgment ; in that whereas the coincidence of the matter
in this psalm might have superseded his labours in very many verses,
yet, without force or offering violence to the sacred text, he has, either
from the connection of one verse with its predecessor, or the harmony
between the parts of the same verse, found out new matter to entertain
his own meditation and his reader's expectation ; nor do I observe
more than twelve verses in this large psalm wholly omitted, if at least
they may be said to be omitted, whose subject-matter is elsewhere
copiously handled.
Had the reverend author designed these papers for public view, he
could not have flattered himself, in a cavilling age, that he should
escape the severe lashes of envy and malice (those fiends that haunt
all things and persons excellent) ; he must have expected a snarl from
the wolf's black mouth, or a kick from the dull ass's hoof. Yet
on his Behalf I demand this justice, that he be not condemned for
the printers' crimes. Their venial errors will receive a pardon of
course from the ingenuous reader ; and for their mortal transgressions,
whereof they are sometimes guilty, either clouding, altering, or per
verting the scope of the author, enjoin them, gentle reader, a moderate
penance, and then receive them to full absolution, who have voluntarily
offered themselves to confession.
Thus much, Christian reader, it was thy interest and mine to have
epoken ; the rest must be to the God of all grace, that he would give
thee and this book his blessing ; which is the prayer of thy affectionate
friend and faithful servant in our Lord Jesus,
V A1
December 13, 1680.
1 That is, < Vincent Alsop.'— ED.
SEVERAL SERMONS UPON THE
CXIX. PSALM.
SEEMON I.
Blessed are the undefiled in the way, ivho walk m the law of the
Lord. — VER. 1.
THIS psalm is a choice piece of Scripture. In the Hebrew there is
much exactness of composure to be observed. It is divided into
twenty-two parts, according to the number of the Hebrew letters ;
every part containeth eight verses, all beginning with one and the
same letter ; in which I should think there is nothing of mystery
intended, only a help to attention and memory. I shall go over the
several verses in their order, the Lord giving life and assistance. And
because the same matter will be of frequent recourse, I shall endeavour
to discuss each verse in a sermon.
The Psalmist beginneth with a description of the way to true
blessedness, as Christ began his Sermon on the Mount, and as the
whole Book of Psalms is elsewhere begun. Blessedness is that which
we all aim at, only we are either ignorant or reckless of the way
that leadeth to it ; therefore the holy Psalmist would first set us right
in the true notion of a blessed man : ' Blessed are the undefiled in the
way, who walk in the law of the Lord/
In the words you have —
1. The privilege, blessed.
2. The manner and form of its consideration ; not so much in the
nature and formality of it, as the way that leadeth to it. Or,
First, Here is a ivay spoken of in the general.
Secondly, This way specified, the law of the Lord.
Thirdly, The qualification of the persons' sincerity, the undefiled ;
and constancy, who walk.
Doct. 1. That it standeth us much upon to have a true notion of
blessedness and blessed men. David beginneth with that.
1. All desire it ; Christians, pagans, all agree in this. When Paul
was dealing with the heathens, he urgeth two notions wherein God
might be taken up. That of a first cause : Acts xiv. 17, ' Never
theless he left not himself without witness, in that he did good, and
6 SERMONS UPON PSALM CXIX. [SER. I.
gave us rain from heaven, and fruitful seasons, filling our hearts with
food and gladness/ And a chief good, Acts xvii. 27. As in the one
place, there must be a cause of showers of rain and fruitful seasons ;
so in the other, there must be a universal good, or else the inclinations
of nature were in vain. Among Christians, the good and bad, that
do so seldom agree in anything, yet agree in this, every man would
be happy, and not miserable : Ps. iv. 6, c There be many that say,
Who will show us any good ? ' Good, good, is the cry of the world.
It is intended in the very nature of desire ; for everything that is
desired is desired as good, sub ratione boni. As God implanted in us
affections of aversation to avoid what is evil, so affections of choice
and pursuit to follow after what is good. Well, then, out of a prin
ciple of self-love, all would be happy ; they would have good, and they
would have it for ever. Inanimate creatures are, by the guidance
and direction of Providence, carried to the place of their perfection.
The brute beasts seek the preservation and perfection of that life
which they have ; so do all men hunt about for contentment and
satisfaction. To ask whether men would be happy or not, is to ask
whether they love themselves, yea or nay ; but whether holy, is another
thing.
2. All without grace are much mistaken in it. (1.) Some mistake
in the end. They desire good in common, not that which is indeed
the true good ; they seek happiness in riches, honours, pleasures ; and
so they fly from that which they seek, whilst they seek it. They
intend happiness, but choose misery : Luke xvi. 25, ' Thy good
things ; ' and Ps. iv. 7, ' Thou hast put gladness in my heart, more
than in the time that their corn and wine increased/ Their corn,
wine, and oil, not only possessed by them, but chosen by them as
their felicity and portion. (2.) They fail in the means. They know
them not, like them not, or else faint in the prosecution of the end by
them. They discern them but weakly, as a spire at a distance;
they see it so as they know not whether they see it, yea or nay, as
the blind man saw men walking as trees. The light of nature being
so dim, they consider them but weakly ; the mind being diverted by
other objects, they desire them but weakly; the affections being pre
possessed and intercepted by things that come next to hand, velleities
1 cold inclinations they may have, but no serious volition or firm
mt ot heart. Or suppose a man under some conviction, both as to
and means, yet his endeavours are very cold and slack ; they do
lot pursue it with that earnestness, exactness, and uniformity of
^^°AIhllhiS LTi8ite to °btai» ^ happiness. They are like
passionately, but are soon out of
The soul of the sluggard desireth, and hath nothing, for
hands refuse to labour.' When true happiness is sufficiently
when our-- - — UP0u^od's terms. *K*i 34. The Jews,
heen to f " <™* cme
us of tl ?«gr6 ?? ^e™rld' said lmto Wm, ' Lord, evermore give
1S Said' UP°n hearinS th* condition^ of
went ba*ck, and walked no
us of tl « ' , ,
obtalw it JV 1S Said' UP°n hearinS th* condition^ of
SE^Mi? An' *%™™™*«*, went ba*ck, and walked no
nSri ed Phrf t W™1(Vlve iol ever i but when they must follow
lespised Christ up and down the world, and incur censures and
VER. 1.] SERMONS UPON PSALM cxix. 7
dangers, they like none of that : Ps. cvi. 24, c Yea, they despised the
pleasant land, and believed not his word/ The land was a good
land, but the way to it was through a howling wilderness. When
they heard of the strength and stature of the men, their fortifications,
they fell into passion and murmur, and gave over the pursuit of
Canaan. Heaven is a good place, but men must get to it with such
difficulty, therefore they are loath to be at the cost. Men would be
happy with that kind of happiness which is true happiness, but not
in the way which God propoundeth, being prepossessed with carnal
fancies. It is counted a foolish thing to wait upon God in the midst
of straits, conflicts, and temptations : 1 Cor. ii. 14, * The natrural man
receiveth not the things of the Spirit of God, for they are foolishness
unto him; neither can he know them, because they are spiritually
discerned.' More prejudices lie against the means than the end;
therefore, out of despair, they sit down with a carnal choice, as persons
disappointed in a match take the next offer. Since they cannot have
God's happiness, they resolve to be their own carvers, and to make
themselves as happy as they can in the enjoyment of present things.
3. Our mistakes about it will cost us dear. God is very jealous of
what we make our happiness, and therefore blasteth the carnal choice.
Those that will try experiments, smart for it in the issue. Solomon
came home by weeping-cross : Eccles. i. 14, * I have seen all the works
that are done under the sun, and behold, all is vanity and vexation of
spirit/ He hath proved it to our hands. He had a large heart, and
a large estate, and gave himself to pleasures, to extract happiness from
the creatures, to hunt after worldly satisfactions in a more artificial
way than brutish sots, that merely act according to lust and appetite :
Eccles. ii. 1, ' I said in mine heart, Go to now, I will prove thee with
mirth, therefore enjoy pleasure ; and behold, this also is vanity/ He
gave himself to pleasures, not merely upon sensual, but curious and
artificial aims, yet found his heart secretly withdrawn from God.
Whoever maketh trial will either run into utter mischief, or must
come home again by a sound remorse. And so they learn it, and
dearly to their cost.
Use. Let us study this point well.
1. That we may not take up with a false happiness, or set up our
rest in temporal enjoyments, as height of honour, abundance of riches,
favour of great men, &c. ; things useful in their sphere, and beneficial
to sweeten and comfort the life of man, who hath placed his happiness
in God. Pleasures being enjoyed, they do not satisfy ; being loved,
they defile ; being lost, they increase our trouble and sorrow.
[1.] They cannot satisfy, because of their imperfection and uncertainty.
They do not answer the whole desire of man, carry no proportion with
the conscience. That which maketh a man happy must bear a
thorough proportion with all the wants, desires, and capacities of the
soul, so as conscience and heart and all may say it is enough. But,
alas ! these things cannot give us solid peace and contentment : Isa.
Iv. 2, ' Wherefore do ye spend your money for that which is not bread ?
and your labour for that which satisfieth not?' Till an hungry
conscience be provided for, we cannot be happy. But besides their
low use, consider the uncertainty of enjoyment. Nothing can give us
g SERMONS UPON PSALM CXIX. [SEE. I.
solid peace, but what doth make us eternally happy. These flowers
our hands while we smell at them. Nothing but the favour
We have not a sure posses-
1 Cor vn 60, ol. It is me apusueo wui 3^, •»«•« - — j — - ~-v
should have such remiss affections to the world, 'as though they
possessed not; and that they use this world as not abusing it, for the
fashion of this world passeth away/ A man must look for changes,
and lay forth for several conditions in the world: ±*s. xxxix 11
1 When thou with rebukes dost correct man for iniquity, tnou rnakest
his beauty to consume away like a moth. Surely every man is vanity.
Selah ' Like glass, brittle when most glistering.
[21 Being inordinately loved, they defile. There is not only gall,
but poison in them. They cannot make us better, but may easily
make us worse, as they defile and draw the heart from God, and en
slave us to our own lusts : 1 Tim. vi. 9, 10, ' But they that will be
rich, fall into temptation and a snare, and into many foolish and
hurtful lusts, which drown men in destruction and perdition. For the
love of money is the root of all evil, which, while some have coveted
after, they have erred from the faith, and pierced themselves through
with many sorrows/
[3.] Being lost, they increase our trouble and sorrow. A man that
hath not learned to be abased, as well as to abound, his abundance
maketh his case the more miserable. It is hard to go back a degree
or two. They are apt to bring much trouble upon the heart of him
that is conversant about them : * All is vanity and vexation of spirit/
The more we make them our happiness, when lost they increase our
trouble.
2. That we may not be prejudiced against the true happiness. Men
think it a happiness to live without the yoke of religion, to speak, and
think, and do what they please without restraint ; but to be always in
bonds, and held under the awe of the word, that they count unreason
able and grievous : Ps. ii. 3, 'Let us break their bands asunder, and
cast away their cords from us/ In studying this point — (1.) ' Lean not
to thine own understanding ;' Prov. xxiii. 4, ' Labour not to be rich ;
cease from thy own wisdom; ' but seek direction from God by his
word and Spirit. God only can determine who is the blessed man, in
whose hand alone it is to make us blessed. (2.) Take the light of faith ;
sense and carnal reason will deceive you. Blessedness is a riddle which
can only be found out by faith, c which is the evidence of things not
seen,' Heb. xi. 1. That a poor godly man, who is counted the filth and
offscouring of all things, should be the only happy man, and that the
great men of this world, who have all things at will, should be ' poor,
blind, miserable, and naked/ is a paradox will never enter into the
heart of a natural man, that hath only the light of sense and carnal
reason to judge of things, for to sight and reason it is nothing so.
(3.) Wait for the light and power of the Spirit to incline and draw thy
heart to God. Many times we are doctrinally right in point of blessed
ness, but not practically ; we content ourselves with the mere notion, but
are not brought under the power of these truths ; that is the work of
the Spirit. It is easy to prove that it is the beasts' happiness to enjoy
. 1.] SERMONS UPON PSALM CXIX. fr
pleasure without remorse ; easy to prove the uncertainty of riches, and
what unstable foundations they are for the soul to rest on ; but to draw
off the heart from these things to God is the work of the Holy Ghost :
Ps. xlix. 13, ' This their way is their folly, yet their posterity approve
their sayings.' Many a man who stands over the grave of his ances
tors will say, Ah ! how foolish were they to waste their time and
strength in pleasure, and in hunting after worldly greatness and
esteem and favour with men ; what doth it profit them now ? And
yet their posterity approve the same — that is, they live by the same
principles, are as greedy upon worldly satisfactions as ever those were
that have gone before, that neglected God and heavenly things, and
went down to the grave, and their honour was laid in the dust. Until
fche Lord take off our heart by the light and power of his grace, we
remain as sottish and foolish and worldly as they. Thus you see-
how much it concerns you to be right in the notion of true blessedness.
Doct. 2. That sincere, constant, uniform obedience to God's law is
the only way to true blessedness.
This is called a way, and this way is said to be God's laio, and m
this way we must be undefiled ; which implies not absolute purity and
legal perfection, but gospel sincerity ; and in this way we must walk,
which notes both uniformity and constancy ; it must be our course,,
and we must persevere therein.
Three things need to be opened : —
1. Speak to the rule.
2. Of conformity to the rule ; that it must be sincere, uniform, and
constant.
3. How this is the way to true happiness ; what respect it hath to
true blessedness.
First, The rule is the law of God. All created beings have a rule.
Christ's human nature was the highest of all creatures, and yet it i»
to be in subjection to God ; he is under a rule : Gal. iv. 4, ' Made of a
woman, made under the law/ The angels they have many immunities
above man ; they are freed from death, from the necessities of meat
and drink ; but they are not free from the law ; they are not sui juris,
at their own dispose ; they ' obey his commands, hearkening unto the-
voice of his word/ Ps. ciii. 20. Inanimate creatures, sun, moon,
stars, are under a law of providence, under a covenant of night and
day : Ps. cxlix. 6, ' He has also stablished them for ever ; he hath
made a decree which shall not pass.' They have their courses and
appointed motions, and keep to the just points of their compass. All
creatures are under a law, according to which they move and act.
Much more now is man under a law, because he hath election and
choice. But if the law were not a rule to a Christian (as some Antino-
mians have that opinion), if it were not in force, then there should be no
sin or duty ; for ' where there is no law, there is no transgression ; *
for the nature of ' sin is the transgression of the law,' 1 John iii. 4 ^
Kom. iv. 15. Certainly the law as a rule is a very great privilege ;
and surely Christ did not come to lessen or abolish the privileges of
his people: Deut. iv. 4, ' There is no nation hath such statutes ;' Ps.
cxlvii. 20, 'He hath made known his statutes to Israel/ was their
prerogative. If the law might be disannulled as to new creatures,.
}0 SERMONS UPON PSALM CXIX. [SEB. I.
then why doth the Spirit of God write it with such legible characters
in their hearts ? This is promised as the great blessm- of the cove
nant of grace, Heb. viii. 10. Now, that which the Spirit engraves
upon the heart, would Christ come to deface and abolish ? The law
was written upon tables of stone, and the great work of the bpirit is
to write it upon the table of the heart ; and the ark was a chest where
the law was kept, and with allusion to it God saith, ' I will put my
law into their heart/ Clearly, then, there is a rule, and this rule is
the law of God. Now, this rule must be consulted with upon all
occasions, if we would obtain true blessedness, both to inform us, and
to awe us.
First, To inform us, that we may not act short or over.
1. Not short. There are many false rules with which men please
themselves, and are but so many byways that lead us off from our own
happiness. For instance, good meaning, that is a false rule ; the world
lives by guess and devout aims. But if good meaning were a rule,
a man may oppose the interest of Christ, destroy his servants, and all
upon good meaning : John xvi. 2, ' Those that kill you will think they
do God good service.' Men may grossly err that follow a blind con
science. Custom, that is another. It is no matter what others have
done before us, but what Christ did before them all. If custom carried
it, most of Christ's institutions would be out of doors. Example of
others ; that is no good rule. It is not for us to go where others have
gone before ; but what is the true way : Mat. vii. 14, ' The broad
way, that leads to destruction, and many walk therein.' The path to
hell is most beaten ; we are not always to follow the track ; they are
dead fishes which swim down the stream : we are not to be led away
with custom and example, and do as others do. Our own desires and
inclinations are not our rule. Oh, how miserable should we be if our
lust were our law, if the bent of our hearts were our rule ! Jude 16,
4 Walking after their own lusts,' is the description of those that were
monsters of men, that had outgrown all feelings of conscience. The
laws of men are not our rule. It is too narrow and short to com
mend us to God, to be punctual to the laws of men and no more :
Ps. xix. 7, 'The law of God is perfect, converting the soul.' To
convince us of sin, to humble the heart, to reduce and bring us back
to God, there is no rule for this but the law of God. Men make laws
as tailors do garments, to fit the crooked bodies they serve for, to
suit the humours of the people to be governed by these laws ; surely
they are not a sufficient rule to convince us of sin, and to guide us to
true happiness. A civil orderly man is one thing, and a godly
renewed man another. It is God's prerogative to give a law to the
conscience and the renewed motions of the heart. Human laws are
good to establish converse with man, but too short to establish com-
munion with God ; and, therefore, we must consult with the rule,
which is the law of the Lord, that we may not come short of true
blessedness.
. That we may not act over. There is a superstitious and
apocryphal holiness which is contrary to a genuine and scriptural
•Lmess, yea, destructive to it : it is like the concubine to the wife : it
draws away respects due to the true religion. Now, what is this kind
1.] SERMONS UPON PSALM CXIX. 11
of holiness ? It is a temporary flesh-pleasing religion, which consists
in a conformity to outward rites and ceremonies and external morti
fications, such as is practised by the Papists and formalists, ' after the
commandments and doctrines of men : ' Col. ii. 23, ' Which things
indeed have a show of wisdom in will- worship, and humility, and
neglecting of the body; not in any honour to the satisfying of the flesh/
God will not thank them that give more than he requireth. These
things have a show of wisdom. As brass money may be fairer than
true coin, though not of such a value, so this will- worship and super
stitious holiness may seem to make a fair show, but it is destructive to
true godliness and scriptural holiness, which guide us to communion
with God. When men's zeal boils over in a false pretended holiness,
it quencheth the fire and destroys true godliness and religion. Excess
is monstrous, as well as defect. Therefore still we must consult with
the law and rule, that we may not come short or over.
Secondly, As the law must be consulted with, that it may inform
us, so that it may awe us, and hold us under a sense of our duty to
God : ' By the law is the knowledge of sin,' Kom. iii. 19. Usually
most Christians live by rote, and do not study their rule. Would a
man worship God so coldly and customarily, if he did consider the
rule which requires such heedfulness of soul, fervency of spirit, dili
gent attendance upon God in his ordinances ? Would a man allow him
self liberty of vain speeches, idle talk, and suffer his tongue to run riot,
if he did consult with the rule, and remembered that light words would
weigh heavy in God's balance ? These are condemned by the law of
liberty : James ii. 12, 'So speak, and so do, as those that shall be
judged by the law of liberty.' Would a man be so slight in heavenly
things ? so disorderly and intemperate in the use of pleasure and pur
suit of worldly profit, if he did consider the rule, and what a holy
moderation God hath required of us upon all occasions ? This is the
first thing, namely, the rule, which is the law of God.
Secondly, There is a conformity to this rule. If you would be
blessed, there must be a sincere, constant, uniform obedience. The
•will of God must not only be known but practised. Many will con
clude that God's law in the theory is the only direction to true
blessedness ; but now, to take it for their rule, to keep close to it, not
one of a thousand doth that.
1. Then, sincere obedience is required: 'Blessed is the undefiled
in the way.' At first hearing of these words, a man might reply, Oh,
then, none can be blessed, if that be the qualification; 'for who
can say, My heart is clean ? ' Prov. xx. 9. I answer — This undefiled-
ness is to be understood according to the tenor of the second covenant,
which doth not exclude the mercy of God and the justification of
penitent sinners : Ps. cxxx. 3, 4, * If thou, Lord, shouldest mark ini
quities, who shall stand ? But there is mercy with thee.' There is
no escaping condemnation and the curse, if God should deal with us
according to strict justice, and require an absolute undefiledness.
Well, then, this qualification must be understood, as I said, in the
sense of the second covenant ; and what is that ? Sincerity of sancti-
fication. When a man doth carefully endeavour to keep his garments
unspotted from the world, and to approve himself to God ; when this is
12 SERMONS UPON PSALM CXIX. [SER. I.
his constant exercise, ' to avoid all offence both towards God ^and man,
Acts xxiv 16 and is cautious and watchful lest he should be defiled ;
when he is humbled more for his pollutions ; when he is always purg-
ino- bis heart, and doth endeavour, and that with success, to walk m the
way of God —here is the undefiledness in a gospel sense : Ps. Ixxxiv.
11 ' The Lord will be a sun and a shield/ &c. To whom ? ' To
those that walk uprightly/ This is possible enough ; here is no
ground of despair. This is that will lead us to blessedness,_ when we
are troubled for our failings, and there is a diligent exercise in the
purification of our hearts.
2. A constant obedience. Wicked men have their good moods and
devout pangs in the way to heaven, but they are not lasting. They
will go with God a step or two. But it is said, ' He that walketh in
the law of the Lord.' A wicked man prays himself weary of prayer,
and professeth himself weary of holiness. A man is judged by the
tenor of his life ; not by one action, but as he holdeth on his way to
heaven, Job xxvii. 10. Many run well for a while, but are soon out
of breath. Enoch walked with God three hundred and sixty-five years.
3. A uniform and an entire obedience : Exod. xx. 1, ' God spake
all these words/ He commandeth one thing as well as another, and
conscience takes hold of all. To single out what pleaseth us is to
make ourselves gods.
A servant doth not choose his work, but the master. A child of
God is uniform in one place as well as another, at home and abroad,
in all the passages of his life, in prosperity and adversity, * whether he
abound, or whether he be abased,' Phil. iv. He is not like Ephraim>
as 'a cake not turned;' but there is a uniformity. Doth he make con
science of piety and worship, and will he not make conscience of
honesty and just dealing with men ? Will he make conscience of
his actions, and will he not of his words ? He doth not give up him
self to idle speech and vain discourse. A hypocrite is best when he
is taken in pieces, but a sincere man is best when he is taken altogether.
A Christian is always like himself. It is notable in the story of the
creation that God views every day's work, and God ' saw that it was
good ; ' he viewed it altogether, ' and God saw all things that he had
made, and behold it was very good/ When he did consider the
whole correspondence of his works, how they answered one another,
then God was delighted in it. So a Christian is most delighted in
the review of his course and walking according to the commandment.
Thirdly, What respect hath this to true blessedness ? It is the way
to it: ^ Blessed are the undefiled in the way, who walk in the law of the
Lord/ This will appear in two respects— (1.) It is the beginning of
blessedness. Likeness to God is the foundation of glory. Conformity
to him will be carried on 'from glory to glory/ 2 Cor. iii. 18. And
as conformity unto, so communion with, God in the beauties of holi
ness is the beginning of happiness : " As for me, I will behold thy
face in righteousness ; I shall be satisfied when I awake with thy like
ness/ Ps. xvii. 15. (2.) Sincere and constant obedience is the evidence
of our right to future blessedness. A man hath somewhat to show
for it, Mat. v. 8. It is an inclusive evidence : ' Blessed are the pure in
heart, for they shall see God ; ' and it is an exclusive evidence : Heb.
VER. 1.] SERMONS UPON PSALM cxix. 13
xii. 14, 'Without holiness no man shall see the Lord.' Well, then,
when this is our way and course, we may expect happiness hereafter.
The uses are —
1. To show you that carnal men live as if they sought misery rather
than happiness : Prov. viii. 36, ' He that sins against me wrongs his
own soul ; all that hate me love death/ If a man were travelling to
York, who would say his aim was to come to London ? Do these men
pursue happiness that walk in such defilement ? It is the way of God's
law that leads to true blessedness.
2. To press you to walk according to this rule, if you would be
blessed. To this end let me press you to take the law of God for your
rule, the Spirit of God for your guide, the promises for your encourage
ment, and the glory of God for your end.
[1.] Take the law of God for your rule. Study the mind of God,
and know the way to heaven, and keep exactly in it. It is an argu
ment of sincerity when a man is careful to practise all that he knows,
and to be inquisitive to know more, even the whole will of God, and
when the heart is held under awe of God's word. If a commandment
stand in the way, it is more to a gracious heart than if a thousand
bears and lions were in the way — more than if an angel stood in the
way with a flaming sword : Prov. xiii. 13, ' He that feareth the com
mandment shall be rewarded.' Would you have blessings from God ? —
fear the commandment. It is not he that fears wrath, punishment,
inconveniences, troubles of the world, molestations of the flesh ; no,
but he that dares riot make bold with a commandment. As Jer. xxxv.
6, Go, bring a temptation, set pots of wine before the Eechabites.
Oh, they durst not drink of them. Why ? ' Jonadab the son of Kechab,
our father, commanded us, saying, Ye shall drink no wine/ Thus a
child of God doth reason when the devil comes and sets a temptation
before him, and being zealous for God, dares not comply with the
lusts and humours of men, though they should promise him peace,
happiness, and plenty. A wicked man'tnakes no bones of a command
ment ; but a godly man, when he is in a right posture of spirit, and the
awe of God is upon him, dare not knowingly and wittingly go aside
and depart from God.
[2.] Take the Spirit of God for your guide. We can never walk in
God's way without the conduct of God's Spirit. -We must not only
have a way, but a voice to direct us when we are wandering : Isa.
xxx. 21, ' And thine ears shall hear a word behind thee, saying, This
is the way, walk in it/ Sheep have a shepherd as well as a fold, and
children that learn to write must have a teacher as well as a copy ;
and so it is not enough to have a rule, but we must have a guide,
a monitor, to put us in mind of our duty. The Israelites had a pillar
of cloud by day, and a pillar of fire by night. The gospel church is
not destitute of a guide : Ps. xxxvii. 24, ' Thou shalt guide me with
thy counsel, and afterwards receive me to glory/ The Spirit of God
is the guide and director to warn us of our duty"
J3.] The promises for your encouragement. If you look elsewhere,
live by sense, and not by faith, you shall have discouragements
enough. How shall a man carry himself through the temptations of
the world with honour to God ? 2 Pet. i. 4, ' Whereby are given unto
14 SERMONS UPON PSALM CXIX. [SER. L
us exceeding great and precious promises, that by these ye might be
partakers of the divine nature, having escaped the corruptions that are
in the world through lust.' When we have promises to bear us up,
this will carry us clear through temptations, and make us act gener
ously, nobly, and keep close to him.
[4] Fix the glory of God for your aim ; else it is but a carnal
course. The spiritual life is a living to God, Gal. ii. 20, when he is
made the end of every action. You have _ a journey to take, and
whether you sleep or wake, your journey is still a-going. As in a ship,
whether men sit, lie, or walk, whether they eat or sleep, the ship holds
on its course, and makes towards its port , so you all are going into
another world, either to heaven or hell, the broad or the narrow way.
And then do but consider how comfortable it will be at your jour
ney's end, in a dying hour, to have been undefiled in the way ; then
wicked men that are defiled in their way will wish they had kept
more close and exact with God. Even those that now wonder at the
niceness and zeal of others, when they see that they must in earnest
into another world, oh, then that they had been more exact and watch
ful, and stuck closer to the rule in their practice, discourses, com
pliances ! Men will have other notions then of holiness than they
had before. Oh, then they will wish that they had been more circum
spect. Christ commended the unjust steward for remembering that in
time he should be put out of his stewardship. You will all fail within a
little while ; then your poor, shiftless, naked souls must launch out into-
another world, and immediately come to God. How comfortable will
it be then to have walked closely according to the line of obedience !
Doct. 3. That a close walker not only shall be blessed, but is blessed,
in hand as well as in hope.
How is he blessed ?
1. He is freed from wrath. He hath his discharge, and the blessed
ness of a pardoned man : John v. 24, ' He that believeth on Christ
hath everlasting life, and shall not come into condemnation, for he
hath passed from death to life/ He is out of danger of perishing,
which is a great mercy.
2. He is taken into favour and respect with God : John xv. 14,
* Ye are my friends, if ye do whatsoever I command you.' There is a
real friendship made up between us and Christ, not only in point of
harmony and agreement of mind, but mutual delight and fellowship
with each other.
3. He is under the special care and conduct of God's providence,
that he may not miscarry : 1 Cor. iii. 23, ' All things are yours, and
ye are Christ's, and Christ is God's.' All the conditions of his life are
overruled for good ; his blessings are sanctified, and his miseries un-
stinged : Kom. viii. 28, ' And we know that all things work together
for good to them that love God, to them who are the called according
to his purpose.'
4. He hath a sure covenant-right to everlasting glory : 1 John iii. 1,
' Behold, now are we the sons of God; and it doth not yet appear
what we shall be/ &c. Is a title nothing before we come to enjoy the
estate ? We count a worldly heir happy, as well as a possessor ; and
are not God's heirs happy ?
YER. 2.] SERMONS UPON PSALM cxix» 15
5. He hath sweet experiences of God's goodness towards him here
in this world : Ps. xvii. 15, ' As for me, I will behold thy face in
righteousness ; I shall be satisfied when I awake with thy likeness/
The joy of the presence and sense of the Lord's love will counter
balance all worldly joys.
6. He hath a great deal of peace : Gal. vi. 16, 'And as many as
walk according to this rule, peace be on them, and mercy, and upon the
Israel of God/ Obedience and holy walking bringeth peace : ' Great
peace have they which love thy law, and nothing shall offend them/
Ps. cxix. 165 ; as there is peace in nature when all things keep their
place and order. This peace others cannot have. There is a differ
ence between a dead sea and a calm sea. A stupid conscience they
may have, not a quiet conscience. The virtue of that opium will
soon be spent ; conscience will again be awakened.
Use. Oh, then, let us put in for a share of this blessedness ! There
are two encouragements in the service of Christ — our vails and our
wages. Our wages should be enough, the eternal enjoyment of him
self. But oh ! we cry out of the tediousness of the way. We have
our vails also, that are not contemptible. If a man should offer a
lordship or farm to another, and he should say, The way is dirty and
dangerous, the weather very troublesome ; I will not look after it —
would you not accuse this man of folly, that loves his ease and pleasure ?
But now, if this man were assured of a pleasant path and good way, if
he would but take a little pains to go over and see it, this were gross
folly indeed to refuse it. Our Lord hath made over a blessed inheri
tance to us upon gospel terms ; but we are full of prejudices, in that
to keep close to the rule may bring trouble, and deprive us of many
advantages of gain ; and we think we shall never see good day more.
But we are assured there is a great blessing goeth along with
God's yoke ; and we having a promise of the enjoyment of God's
presence where there are pleasures for evermore, this should make us
rouse up ourselves in the work of the Lord.
SERMON IL
Blessed are they that keep his testimonies, that seek him with the
whole heart. — VEE. 2.
IN this psalm the man of God begins with a description of the way to
true blessedness. In the former verse a blessed man is described by
the course of his actions, ' Blessed are the undefiled in the way/ In.
this, by the frame of his heart, ' Blessed are they that keep his testi
monies, that seek him with the whole heart/ The internal principle of
good actions is the verity and purity of the heart.
Here you may take notice of two marks of a blessed man : —
1. They keep his testimonies.
2. They seek him with the whole heart.
Doct. 1. They that keep close to God's testimonies are blessed.
By way of explication, two things take notice of : —
16 SERMONS UPON PSALM CXIX. [SKR. IL
1. The notion that is given to precepts and counsels in the word :
they are called his testimonies.
2. The respect of the blessed man to these testimonies, to keep them.
First, The notion by which the word of God is expressed is testi
monies whereby is intended the whole declaration of Gods will, in
doctrines, commands, examples, threatenings, promises. The whole
word is the testimony which God hath deposed for the satisfaction of
the world about the way of their salvation. Now, because the word of
God brancheth itself into two parts, the law and the gospel, this notion
may be applied to both. First, To the law, in regard whereof the ark
is called * the ark of the testimony/ Exod. xxv. 16, because the two
tables were laid up in it The gospel is also called the testimony, ' the
testimony of God concerning his Son :' LHL viii. 20, ' To the law, and
to the testimony ;' where testimony seems to be distinguished from the
law. The gospel is so called, because there God hath testified how a
man shall be pardoned, reconciled to God, and obtain a right to eternal
life. We need a testimony in this case, because it is more unknown
to us. The law was written upon the heart* but the gospel is a
stranger. Natural light will discern something of the law, and pry
into matters which are of a moral strain and concernment ; but evan
gelical truths are a mystery, and depend l by the mere testimony of God
concerning his Son. Now, from this notion of testimonies we have
this advantage : —
[1.] That the word is a Ml declaration of the Lord's mind. God
would not leave us in the dark in the matters which concern the ser
vice of God and man's salvation. He hath given us his testimony, he
hath told us his mind, what he approves and what he disallows, and
upon what terms he will accept of sinners in Christ. It is a blessed
thing that we are not left to the uncertainty of our own thoughts :
Micah vL 8, * He hath showed thee, O man, what is good.' The way of
pleasing and enjoying God is clearly revealed in his word. There we
may know what we must do, what we may expect, and upon what
terms. We have his testimony.
[2.] Another advantage we have by this notion is the certainty of the
-word; it is God's testimony. The apostle saith, 1 John v. 9, 'If we
take the testimony of men, the testimony of God is greater.1 It is but
reason we should allow God that value and esteem that we give to the
testimony of men, who are fallible and deceitful. Among men, c in
the mouth of two or three witnesses everything is established,' Deut
xix. 15 ; ' Now there are three that bear witness in heaven, and three
that bear witness on earth,' Uohn v. 8. We are apt to doubt of the
gospel, and have suspicious thoughts of such an excellent doctrine ;
but now there are three witnesses from heaven, the Father, Word, and
Spirit; the Father by a voice: Mat iil 7, 'And lo, a voice from
heaven saying, This is my beloved Son,' Ac. And the Son also by a
voice, when he appeared to Paul from heaven, « Saul, Saul, why perse-
cutest thou me ?' And the Holy Ghost gave his testimony, descendr
ing upon him in the form of a dove, and upon the apostles 'in cloven
tonguesoffire. 'And there are three that bear record on earth;' for he
earth, 1 Johnv.10, 'He that believetb, ^tT^y^uipTvp^hehathtlie
VER. 2.] SERMONS UPON PSALM cxix. 17
testimony in himself.' What is that ? The Spirit, water, and blood in
the heart of a believer ; these give testimony to the gospel. The Spirit
bears witness to the gospel when it illuminateth the heart, enabling us
to discern the doctrine to be of God, to discern those signatures and
characters of majesty, goodness, power, truth, which God hath left
upon the gospel ; and water and blood testify when we feel those con
stant and sensible effects of God's power coming with the gospel
(1 Thes. i. 5), both by pacifying the conscience, and bringing joy and
satisfaction, and by sanctifying and freeing a man from the bondage
of sin. Water signifies sanctification : John xvii. 17, ' Sanctify them
by thy truth/ The sanctifying power of God, that goes along with
the gospel, is a clear confirmation of the divine testimony in it: John
viii. 32, ' The truth shall make you free.' By our disentanglement
from lust we come to be settled in the truth. God's testimony is the
ultimate resolution of our faith. Why do we believe ? Because it is
God's testimony. How do we know it is God's testimony ? It evi-
denceth itself by its own light to the consciences of men ; yet God for
the greater satisfaction to the world, hath given us witnesses, three
from heaven and three on earth. Every manifestation of God hath sig
natures and characters of God enough upon it to show from whence it
came. The creation is a manifestation of God ; now, whoever looks
upon it seriously and considerately, may find God there, may track
him by his footprints, * By the things which are made, his invisible
being and power/ Eom. i. 20. The creation discovers itself to be of
God ; and if the lower testimony hath plain evidences, much more the
gospel. Why? For 'he hath magnified his word above all his
name/ Ps. cxxxviii. 2. The name of God is that by which he is made
known. Now, there are more sensible characters and impressions of
God left upon the word, that doth evidence it to be of God, than upon
any part of his name.
[3.] This advantage we have by this notion, a testimony is a ground
of self-examination, or a rule whereby we may judge of our state and
actions ; for it witnesseth not only de jure, what we must do ; or de
eventu, what we may expect ; but de facto, whether we do good or
evil, what we are, and what we may look for from God upon our obed
ience or disobedience : Mat. xxiv. 14, ' The gospel of the kingdom
shall be preached in all the world, efc paprvpiov, for a witness unto
all nations ; ' first to them, next against them, Mark xiii. 9. The
word is a testimony to them of God's will in Christ, if they receive it ;
against them if they reject, neglect, or believe it not. Hereby we may
judge of our condition by our conformity, or difformity and contra
riety, to the word of God. Christ saith at the day of judgment
Moses will accuse you : John v. 45, ' There is one that accuseth you,
even Moses in whom ye trust/ The gospel will accuse. What is now
an offer will then be an accusation. God will not be without a witness
at the day of judgment. The creatures, which had an evident im
pression of God upon them, they will witness against the Gentiles, * so
that they are without excuse/ Kom. i. 20 ; and the Jews, that were
under the dispensation of Moses, he will accuse them ; there was light
sufficient to convince them. So the gospel, which is God's testimony
concerning his Son, will accuse you if it be not received. Therefore
VOL. VI. B
18 SERMONS UPON PSALM CXIX.
it is good to see what the word doth witness or testify ; doth it testify
good or evil ? for accordingly shall we be treated with in the day of
mdgmetit. It is sad when we can only say of the scripture as that
kin° of the prophet of the Lord, ' He witnesseth nothing but evil
ao-ainst me/ 1 Kings xxii. 8. Let us see what God's testimony speaks,
whether it will plead for us or against us at the great day of the Lord.
[4.] It upbraids our unbelief, that when God hath not only given us
a law, but a testimony, still we are backward and careless,
word of God were no more but a law, we were bound to obey it, be
cause we are his creatures ; but when it is his testimony, we should
regard it the more, for now God stands not only upon the honour of
his authority, but of his truth : 1 John v. 10 ' He that believeth not
hath made God a liar, because he believeth not the testimony which
(rod hath given concerning his Son.' We may urge it thus upon our
hearts— What ! shall we make God a liar, after he hath so solemnly
given his word, that word which hath many signatures, characters,
and stamps of God upon it ? Carelessness now is not only disobedience,
but unbelief ; it puts the highest affront upon God, to question his
veracity and truth, and does not only unlord him, but ungod him, by
making him a liar.
So much for the first thing, the testimony of tlie Lord.
Secondly, The respect of the blessed man to these testimonies ; they
keep them. What is it to keep the testimonies of God ? Keeping is
a word which relates to a charge or trust committed to us. Christ
hath committed his testimonies to us as a trust and charge that we
must be careful of. Look, as on our part we commit to Christ the
charge of our souls to save them in his own day, 2 Tim. i. 12, so
Christ chargeth us with his word — (1.) To lay it up in our hearts.
(2.) To observe it in our practice. This is to keep the word.
[1.] To lay it up in our hearts. In the heart two things are con
siderable — the understanding and the affections. God undertakes in
the covenant for both : Heb. viii. 10, ' I will put my law in their mind,
and write it in their hearts.' The meaning is, that he will enlighten
our minds for the understanding of his will, and frame our affections
to the obedience of it. Well, then, you must keep it in your minds
and affections.
(1.) In your minds. We must understand the word of God, assent
to it; we must revolve it often in our thoughts, and have it ready upon
all occasions. Understand it we must if we would be blessed : ' He
that hath my commandments and keepeth them, he it is that loveth
me,' John xiv. 21. We cannot make conscience of obedience till we
know our duty. He that would keep a thing must first have it ; we have
the law in possession when we get knowledge of it : Mat. xiii. 23, ' He
that receiveth the word into good ground is he that heareth the word
and understands it;' and Luke viii. 13, ' They that hear the word
and keep it, and bring forth fruit with patience/ It is not enough to
hear the word, but we must understand it ; and yet that is not all : an
adversary may understand a truth, or else he cannot rationally oppose
it. There is assent required, that we believe it as God's testimony,
and accordingly embrace it, and give it place in the heart. Faith is a
receiving of the word, Acts ii. 41 ; nay,' we must have it ready upon
2.] SERMONS UPON PSALM CXIX. 19
all occasions. Kational memory belongs to the mind or understanding ;
therefore we keep the word in our minds when it is ever ready with
us, either to check sin, or warn us of our duty, Ps. cxix. 9. Forget-
fulness is an ignorance for the time : Prov. iii. 1, 'My son, forget not
my law ; and let thine heart keep my commandments.' We should
be ready to every good word and work, as occasion is offered to us.
(2.) To keep it in our hearts is to have an affection to it. Keeping
the word relates to our chariness and tenderness of it, when we are as
chary of the word as a man would be of a precious jewel : Prov. vi.
20, 21, ' My son, keep thy father's commandments ; bind them con
tinually upon thine heart, and tie them about thy neck.' Sometimes
it alludes to the apple of the eye : Prov. vii. 2, ' Keep them as the
apple of thine eye.' Such tender affections should we have to the tes
timonies of the Lord, as a man has for his eye. The least offence to
the eye is troublesome ; a man should be as chary of the commandment
as he would be of his eye. Sometimes it implies the similitude of
keeping a way : Josh. i. 7, ' Turn not to the right hand or to the left/
A traveller is very careful to keep his way ; so when we are thus care
ful, tender, chary of God's commandments and testimonies, this is an
argument of a blessed condition. Thus we are to keep it in the heart.
[2.] We are to observe it in practice ; Luke xi. 28, ' Yea, rather,
blessed are they that hear the word of God, and keep it ; ' that is,
not only that hear it, but do it. Many have this word in their mind
and memory, but not in their lives. Without this, hearing is nothing ;
liking, knowing, assent, pretended affection is all in vain : 1 John ii.
4, ' He that saith I know him, and keeps not his commandments, is a
liar, and the truth is not in him/ Our actions are a better discovery
of our thoughts than our words. When we get a little knowledge, and
make a little profession, we think we observe his commands ; but he
is a liar if he be not exact, and walk close with God. It is not
enough to understand the word, to be able to talk and dispute
of the testimonies of God, but to keep them. It is not enough
to assent to them that they are God's laws, but they must be obeyed.
The laws of earthly princes are not obeyed as soon as believed to be
the king's laws, but when we are punctual to observe them. This is
to keep the commandment of God ; it implies both exactness and per
severance : Kev. iii. 8, ' Thou hast kept my word ; ' that is, thou hast
not apostatised as others have done ; and Prov. vi. 20, ' Keep thy
father's commandment, and forsake not the law of thy mother,' that is
perseverance. You see by the first note who are the blessed men ;
they which own God's testimony in his word, and accordingly look
upon it as a great charge and trust Christ hath reposed in them and
given to them that they should keep his law. Now, certainly these
are blessed. Why ?
(1.) They are blessed or cursed whom Christ in the last day will pro
nounce blessed or cursed. Now, in the last day to some he will say,
* Come, ye blessed of my Father ;' to others, ' Go, ye cursed ;' and he
hath told us beforehand, that it is he that keepeth his testimonies
whom he will own in that day, Mat. vii. 20-22. Many will come and
challenge acquaintance with Christ : ' Lord, we have prophesied in thy
name,' &c. ; ' Thou hast taught in our streets' (so it is in Luke) ; but
Christ will disown them : ' I know you not -; depart from me, ye workers
2Q SERMONS UPON PSALM CXIX. [SEE. II
are blessed for whom Christ mediateth. Now, Christ me-
a s
many failings, yet are careful as much as in them lies, then he goes to
the Father and acquainteth him with it. .
<J)ffi that are taken into sweet fellowship and communion with
God certainly they are in a blessed condition. Those to whom God
wUl be intimate/and manifest himself in a way of gracious commu-
nkTn are blessed. Now thus he doth to those that keep his testi
monies: 'If any man love me and keep ^^^^^^
Father will love him, and we will make our abode with him.
whole Trinity will come and dwell in his heart ^
But now you must know, there is a twofold keeping of God s test
monies-legal and evangelical. Legal keeping is in a way of perfect
and absolute obedience, without the least failing ; so none of us can be
blessed. Moses will accuse us ; there will be failings in the best. ^ K
-
sometimes they manifested a weak faith, sometimes hardness of heart,
sometimes passionateness when they met with disrespect, Luke ix. ; yet
Christ returns this general acknowledgment of them when he was
pleading with his Father, ' Holy Father, they have kept thy word.'
When the heart is sincere, God will pass by our failings, James v. 11,
1 Ye have heard of the patience of Job.' Ay ! and of his impatience
too, his cursing the day of his birth ; but the Spirit of God puts a
finger upon the scar, and takes notice of what is good. So long as we
bewail sin, seek remission of sin, strive after perfection, endeavour to
keep close and be tender of a command, though a naughty heart will
carry us aside sometimes, we keep the testimony of the Lord in a
gospel sense. Bewailing sin, that owns the law ; seeking pardon, that
owns the gospel ; striving after perfection, that argueth sincerity and
uprightness. Well, then, here is the discriminating note ; if we would
know whether we come within the compass of David's blessed man, if
we have a dear and tender esteem of God's testimonies, when we would
fain have them impressed upon our hearts, and expressed in our lives
and conversations, ' They keep his testimonies.'
The next now is : —
2. They seek him with the whole heart.
This is fitly subjoined to the former for a double reason ; partly,
because the end of God's testimonies is to direct us how to seek after
God, to bring home the wandering creature to its centre and place of
VER. 2.] SERMONS UPON PSALM cxix. 21
rest ; partly, because whoever keeps the commandments of God, he
will be forced to seek God for light and help.
Obedience doth not only qualify us for communion with God, but
(where it is regarded in good earnest) necessitates us to look after it ;
for we cannot come to God without God ; and therefore, if we would
keep his testimonies, we must be seeking of God. Well, then —
' Doct. 2. Those that would be blessed must make this their business,
sincerely to seek after God.
1. Observe the act of duty ; they seek the Lord.
2. The manner of performance, witli the, whole heart.
First, What it is to seek the Lord.
1. To seek the Lord presupposeth our want of God : for no man
seeks what he hath, but for what he hath not. All that are seeking
are sensible of their want of God. For instance, when we begin to
seek him at first, it begins with a sound remorse and sense of our
natural estrangement from him. The first work and great care of re
turning penitents is to inquire after God. So long as men lie uncon
verted, they are wholly neglectful of him, and think they do not want
God : Ps. xiv. 2, ' There is none that understands and seeks after
God.' They have no affection or desire of communion with God. They
seek such things as their hearts lust after, but it is not their desire or
care to enjoy God. But when the conversion of the Jews is spoken of,
Hosea iii. 5, it is said, ' They shall return and seek the Lord their God/
At first conversion men are sensible of their great distance from God,
and are troubled they have been so long strangers to him. Go to
another sort of seekers, they are sensible of the same thing ; in case of
desertion it is clear : Cant. v. 6, ' My beloved had withdrawn himself,
and was gone ; I sought him, but I could not find him/ They never
begin to recover until they are first sensible of their loss ; when they
see Christ is gone, they are left dead and comfortless ; yea, all be
lievers, their seeking or looking after communion with God is grounded
upon a sense of want in some degree and measure ; it is little they
have in comparison of what they want and expect ; and therefore still
the children of God are a generation of seekers, that ' seek after God/
Ps. xxiv. 6 ; whatever they enjoy, they are still in pursuit of more.
They are always breathing after God, and desire to enjoy more com
munion with him. A wicked man is always running from God, and
is never better than when he is out of God's company, when he is rid
of all thoughts of God. He runs from his own conscience, because he
finds God there ; he runs from the company of good men, because
God is there — holy conference is as a prison ; he runs from ordinances,
because they bring God near to his conscience, and put him in mind
of God : he avoids death, because he cannot endure to be with God.
But men that have a sense and want of God upon them, will be in
quiring and seeking after him.
2. This seeking may be known by the things sought. What do we
seek for ? Union and communion with God : Ps. cv. 4, ' Seek the
Lord and his strength ; seek his face for evermore/ It is an allusion
to the ark, which was a pledge of God's favourable and powerful pre
sence'; so that which we seek after is God's favourable and powerful
presence, that we may find the Lord reconciled, comforting and quicken
ing our heart. Communion with God is the main thing that we seek
22 SERMONS UPON PSALM CXIX. [SER. II.
after, as to the enjoyment of his favour in the acceptance of our per
sons and pardon of our sins. This is that the man of God expresseth,
in his own name and in the name of all the saints : Ps. iv. 6/7, ' Lord,
lift thou up the light of thy countenance upon us ; ' that God would
display his beams of favour upon the soul. So Ps. Ixiii. 3, ' Thy
favour is better than life.' And then his strength too, that he may
"subdue our corruptions, temptations, enemies, Micahyii. 19 ; and that
he may supply our wants inward and outward by his all-sufficiency,
Phil. iv. 19. God telleth Abraham, ' I am God all-sufficient ; walk
before me, and be thou perfect/
3. The formality of the duty may be explained with respect to
graces and ordinances. It consists in the exercise of grace, and in the
use of ordinances.
[1.] The exercise of grace — faith and love. (1.) Faith is often ex
pressed by terms of motion— coming, running, going, seeking. Thus
is the whole tendency of soul towards God expressed by terms that
are proper to outward motion. Coming notes our serious resolu
tion and purpose to make after God. Going notes the practice or
progress in that resolution. Running notes the fervour and earnest
ness of the soul to enjoy God. And seeking, that notes our diligence
in the use of means. That faith is implied in seeking appears by
comparing these two scriptures : Isa. xi. 10, ' To it shall the Gentiles
seek/ Now when this is spoken of in the New Testament, it is ren
dered thus, Kom. xv. 12, ' In him shall the Gentiles trust/ So that it
notes confidence and hope. (2.) It notes love, which is exercised
herein, which puts upon sallies and earnest egressions of soul after the
party loved : Ps. Ixiii. 8, ' My soul follows hard after thee/ It is grie
vous to those who love God to think of separation from him, or to
forbear to seek after him. The great care of their souls is to find God,
that he may direct, comfort, strengthen, and sanctify them, and to have
sweet experience of his grace. Thus the spouse ' sought him whom
her soul loved/ and gave not over till she found him.
[2.] Again, it is exercised in the use of the ordinances, as the word and
prayer. God will be sought in his own ordinances. Christ walks in
the midst of the golden candlesticks. If you would find a man, mind
•where is his walk and usual resort. When Christ was lost, his parents
sought him in the temple ; there they found him. If you would find
Christ, look to the shepherds' tents in the assemblies of his people,
Cant i. 7, 8 ; there shall you meet him. Only let me tell you, in these
ordinances it is not enough to make Christ the object of them, to wor
ship Christ, but he must be made the end of them. To serve God is one
thing, to seek him another. To serve God is to make him the object
of worship, to seek God is to make him the end of worship, when
we will not go away from him without him : Gen. xxxii. 16, ' I will
not let thee go unless thou bless me/ It is not enough to make use
of ordinances, but we must see if we can find God there. There are
many that hover about the palace, that yet do not speak with the
prince ; so possibly we may hover about ordinances, and not meet with
God there. To go away with the husk and shell of an ordinance, and
neglect the kernel, to please ourselves because we have been in the
courts of God, though we have not met with the living God, that is
VER. 2.] SERMONS UPON PSALM cxix. 23
very sad. A traveller and merchant differ thus : — A traveller goes
from place to place only that he may see ; but a merchant goes from
port to port that he may take in his lading, and grow rich by traffic.
So a formal person goes from ordinance to ordinance, and is satisfied
with the work ; a godly man looks to take in his lading, that he may
go away from God with God ; that he may meet God here and there,
in this duty and in that, and go away from God with God. A man
that makes a visit only by constraint, and not by friendship, it is all
one to him whether the person be at home or no ; but another would
be glad to find his friend there : so, if we from a principle of love come
to God in these duties, our desires will be to find the living God.
Again, if God be not found in an ordinance, yet we must continue
seeking ; you may find him in the next. Sometimes God will not be
found in public, that he may be found in private ordinances. The
spouse ' sought him upon her bed/ then in every street of the city :
Isa. Iv. 6, ' Seek the Lord while he may be found, call upon him while
he is near.' In prayer we come most directly to enjoy God, and do
more especially call him in to our help and relief ; there all graces are
acted. If you cannot find God in prayer, look for him in the supper,
and in the word ; if he be not comfortably present in the word, seek
him by meditation : Cant. v. 6, ' My soul failed when he spake ; ' that
is, when I considered his speaking, for his wooing was over, my be
loved was gone ; but when I thought of his speaking my soul failed
David consults with Nathan, but he could give him no clear answo-r ;
what then ? 2 Sam. vii. 4, ' The word of the Lord came that rjght
unto Nathan, saying, Go and tell my servant David/ &c. So when we
have been inquiring after God all day in public worship, all this while
the oracle is silent ; but at night, when going over these things again,
God may be found. Acts xvii. 12, it is said, ' Therefore many of them
believed.' How ? — when they searched the word ; though in the hear
ing they did not discern the impressions of God upon the word ; but
when they searched and studied, going over them in private duties,
God appeared. Heb. xi. 11, it is said, ' She judged him faithful that
had promised/ How so? at first hearing? No ; Sarah laughed when
God promised her a son (for it was the Son of God that was in com
pany with the angels, Gen. xviii.) ; but afterwards, when she considered
of it, she judged him faithful.
Thus we must follow God from ordinance to ordinance. It argues a
great deal of pride in carnal men, that if God doth not meet them pre
sently they throw off all. Now and then they will see what they shall
have for calling upon God ; but if God do not answer at the first knock,
they are gone.
SEKMON III.
Blessed are they that keep his testimonies, ilmt seek him with the
whole heart. — VER. 2.
Use 1. To press you to seek God. The motives are : — •
1. It was the end of our creation. We do not live merely to live ;
24 SERMONS UPON PSALM CXIX. [SER. III.
but for this end were we sent into the world, to seek God. ^Nature is
sensible of it in part by the dissatisfaction it finds in other things ; and
therefore the apostle describes the Gentiles to be groping and feeling
about for God, Acts xvii. 27. God is the cause of all things, and
nature cannot be satisfied without him. We were made for God,
and can never enjoy satisfaction until we come to enjoy him; therefore
the Psalmist saith, Ps. xiv. 2, We are 'all gone aside, and altogether
become filthy.' Nature is out of joint; we are quite out of our way
to true happiness. We are seeking that for which we were created,
when we seek and inquire after God.
2. We seek other things that we want with great solicitude and
care ; we are cumbered with much serving to obtain the world : and
shall' any thing be sought more than God ? We can least spare him.
The chiefest good should be sought after with the chiefest care, and
chiefest love, and chiefest delight ; nothing should be so precious to us
as God. It is the greatest baseness that can be, that anything should
take up our time, our thoughts, and content us more than God. When
we come to God we are earnest for other things : Hosea vii. 14, ' They
howl upon their beds for corn and wine.' If anything be sought from
God above God, more than God, and not for God, it is but a brutish cry.
3. It is our benefit to seek God. It is no benefit to God if we do
not seek him. The Lord1 hath no less, though we have less. He
that hides himself from the sun, doth not impair the light. We
derogate nothing from God if we do not seek him. He needed not the
creature : he had happiness enough in himself ; but we hide our
selves from our own happiness and our own peace. But what benefit
have we by seeking God ? A great deal of present benefit : Ps. xxii.
26, ' They that seek thee shall praise thy name.' You will have
cause to bless God before the search be over. God hath passed his word,
there are a great many experiences we taste. As they that continue
in the pursuit of the philosopher's stone find out many experiences
which are a satisfaction to their understandings, so, one way or other,
we shall have cause to bless God. The God of Jacob hath openly
professed we shall not seek him in vain, Isa. xliv. 19 , that is, this is
a truth God hath written as it were with a sunbeam, that something-
will come in seeking of God. By seeking him in prayer we carry
away a great deal of comfort and strength. As we read of that em
peror that sent not away any one sad out of his presence, so neither
doth God ; there is some comfort to be had in waiting upon him ;
and as it brings present comfort and satisfaction, so it brings an
everlasting reward: Heb. xi. 6, ' He is a rewarder of them that dili
gently seek him.' If you would have the fruit of your holy calling,
that which is the result of that religion you do profess, you must dili
gently seek him, so that in effect we never seek ourselves more than
when we seek the Lord : Amos v. 6, ' Seek the Lord, and ye shall
live.' It is the undoubted way to get eternal life, to live for ever.
They that seek not his face here shall never see his face for ever. With
what diligence will men court an outward preferment, which is yet
very uncertain ? Prov. xxix. 26, ' All men seek the ruler's face ; but
every man's judgment is of the Lord.' What a deal of observance and
1 Qu. ' it is no benefit to God. If we do not aeek him, the Lord,' &c. ? — ED.
VER. 2.] SERMONS UPON PSALM cxix. 25'
waiting is there for the ruler's face and favour! and yet God disposeth
of every man's judgment. It is uncertain whether they shall obtain it^
yea or nay ; but now, if you seek the face of God in heaven, you shall
live for ever.
4. If you do not sensibly find God, yet comfort thyself that thou art
in a seeking way, and in the pursuit of him : Ps. xxiv. 6, God's peo
ple are described to be ' the generation of them that seek him.' This
is the true mark of God's chosen people ; they make it their business
to get the favour of God, and to wrestle through discouragements. It
is better to be a seeker than a wanderer. Though we do not feel the
love of God, nor have the comfort of a pardon, have no sensible com
munion with him ; yet the choice and bent of the heart is towards him,
and you have the character of God's people upon you.
5. You have misspent a great deal of time already, and long ne
glected God ; therefore, now you should seek him : Hosea x. 22. * It i&
time to seek the Lord, until he come and rain righteousness upon you/
It is time, that is, it is not too late, while we are preserved and invited.
And again, it is time, that is, it is high time ; the business of your
lives hath been too long neglected. It is such another expression as
1 Peter iv. 3, ' The time past is enough to have wrought the will of
the Gentiles,' &c. God hath been too long kept out of his right, and
we out of our happiness. The night is coming upon us, and will you
not begin your day's work ?
6. This is the reason of affliction : we are so backward in this work
that we need to be whipped unto it: Hosea v. 15, ' I will go and return
to my place, saith God, till they acknowledge their offence and seek
my face.' God knows that want is a spur to a lazy creature ; and
therefore doth God break in upon men, and scourge them as with scor
pions, that they may bethink themselves, and look after God.
Use 2. For direction. If you would seek God —
1. Seek him early: Prov. viii. 32, ' Blessed are they that seek me
early.' We cannot soon enough go about this work. Seek him when
God is nigh, when the Spirit is nigh: Isa. lv.6, 'Call upon the Lord while
he is near/ There are certain seasons which you cannot easily get again ;
such times when God doth deal more pressingly with you, when the
word bears in upon the heart, and when God is near unto us. David like
a quick echo returns upon God : Ps. xxvii. 8, ' Seek ye my face ; my
heart said unto thee, Thy face, Lord, will I seek/ It would be a great
loss not to obey present impulses and invitations, and not make use
of the advantages which God puts into our hands.
2. Seek him daily; Ps. cv. 4, 'Seek the Lord and his strength;
seek his face evermore/ That is, from day to day you must be seek
ing the face of God, in the strength of God. Every hour we need his
direction, protection, strength ; and we are in danger to lose him, if
we do not continue the search.
3. Seek him unweariedly, and do not give over your seeking until you
find God. Wrestle through discouragements ; though former endea
vours have been in vain, yet still we should continue seeking after
God. We have that command to enforce us to it : Luke v. 5, ' We
have toiled all night; howbeit at thy command/ &c. Though we do
not presently find, yet we must not cast off all endeavours. In
26 SERMONS UPON PSALM CXIX. [SER. III.
spiritual things many times a man hears and goes away with nothing •
but when he comes to meditate upon it, and work it upon the heart,
then he finds the face of God, and the strength of God. Therefore,
you must not give over your seeking.
4. Seek him in Christ. God will only be found in a mediator :
Heb. vii. 25, Those are accepted ' that come to _ God by him.' ^ Guilty
creatures cannot enjoy God immediately ; and in Christ, God is more
familiar with us : Hosea iii. 5, ' They shall seek the Lord their
God, and David their king.' None can seek him rightly but those
that seek him in Christ. It is uncomfortable to think of God out of
Christ. As the historian saith of Themistocles, when he sought the
favour of the king, he snatched up the king's son, and so came and
mediated for his grace and favour. Let us take the Son of God in
the arms of our faith, and present him to God the Father, and seek
his face, his strength.
5. God can only be sought ~by the help of his own Spirit. As our
access to God, we have it by Christ, so we have it by the Spirit : Eph.
ii. 18, ' For through him we both have access by one Spirit unto the
Father.' As Christ gives us the leave, so the Spirit gives us the help.
Bernard speaks fitly to this purpose ; None can be aforehand with God,
we cannot seek him till we find him in some sense : he will be sought
that he may be found ; and he is found that he may be sought. It is
his preventing grace which makes us restless in the use of means ;
and when we are brought home to God, when we seek after God, it is by
his own grace. The spouse was listless and careless until she could
take God by the scent of his own grace, when he ' put his finger
upon the handle of the lock, and dropped myrrh.' By the sweet and
powerful influences of his grace, she was carried on in seeking after
God. Thus much for tbe first part of the duty, seek.
Secondly, Now the manner, with the whole heart.
Dovt. Whoever would seek God aright, they must seek him with
their whole heart.
Here I shall inquire —
1. What doth this imply ?
2. Why God will be sought with the whole heart ?
1. What doth this imply ? It implies sincerity and integrity ; for
it is not to be taken in the legal sense, with respect to absolute perfec
tion, but in opposition to deceit : Jer. iii. 10, ' Judah has not turned to
me with her whole heart, but feignedly, saith the Lord.' It is spoken
of the time of Josiah's reformation ; many men whirled about with the
times, and were forced by preternatural motions. The Father of spirits
above all things requireth the spirit, and he that is the searcher and
judge of the heart requireth the heart should be consecrated to him.
Integrity opposeth partiality. There are indeed two things in this
expression, the whole heart; it notes extension of parts and intension
of degrees,
[1.] The extension of parts; with the understanding, will, and affec-
tons. borne seek God with a piece of their hearts, to explain it either
n the work of faith or love. In the work of faith ; as Acts viii. 37,
It thou behevest with all thine heart.' There is a believing with a
piece, and a believing with all the heart There is an inactive know-
VER. 2.] SERMONS UPON PSALM cxix. 27
ledge, a naked assent, which may be real, yet it is not a true faith ; the
devil may have this : Luke iv. 34, the devil makes an orthodox con
fession there, ' Thou art Jesus, the Son of the living God.' This is
only a conviction upon the understanding, without any bent upon the
heart. It is not enough to own Christ to be the true Messiah, but we
must embrace him, put our whole trust in him. There may be an
assent joined with some sense and conscience, and some vanishing
sweetness and taste by the reasonableness of salvation by Christ, Heb.
vi. 4 ; but this is not believing with all the heart ; it is but a taste, a
lighter work upon the affections, and therefore bringeth in little experi
ence. There may be some assent, such as may engage to profession
and partial reformation, but the whole heart is not subdued to God.
Then do we believe with the whole heart, when the heart is warmed
with the things we know and assent to ; when there is a full and free
consent to take Christ upon God's terms, to all the uses and purposes
for which God hath appointed him : 1 Chron. xxviii. 9, ' Know thou
the God of thy father, and serve him with a perfect heart, and with a
willing mind;' when there is an effective and an affective know
ledge ; when we can not only discourse of God and Christ, and are
inclined to believe ; but when these truths soak into the heart to frame
it to the obedience of his will. When the Lord had spoken of practical
obedience, ' Was not this to know me, saith the Lord ? ' Jer. xxii. 16.
And this is to believe. So for love : Deut. vi. 5, ' Thou shalt love the
Lord thy God with all thine heart, and with all thy soul, and with all
thy might/ Every faculty must express love to God. Many will be
content to give God a part. God hath their consciences, but the world
their affections. Their heart is divided, and the evidence of it is plainly
this : In their troubles and extremities they will seek after God, but
this is not their constant work and delight. We are welcome to God
when we are compelled to come into his presence. God will not say,
as men, You come in your necessity. But we must then be sincere in
our addresses, and rest in him as our portion and all-sufficient good.
[2.] For intension of degrees. To seek God with the whole heart,
is to seek him with the highest elevation of our hearts. The whole
heart must be carried out to God, and to other things for God's sake.
As harbingers, when they go to take up room for a prince, they take up
the whole house, none else must have place there ; so God, he will have
the whole heart.
Again, it may be considered as to the exaction of the law, and as a
rule of the gospel.
(1.) As an exaction of the law ; and so Christ urged it to the young
man that was of a pharisaical institution, to abate his pride and con
fidence : Mat. xxii. 37, ' Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy mind/ Certainly
these words there have a legal importance and signification ; for in an
other Evangelist, Luke x. 28, it is added, ' Do and live,' which is the
tenor of the law. And Christ's intent was to abate the Pharisees' pride,
by propounding the rigour of the first covenant. The law requireth
•complete love without the least defect ; according to the terms of it, a
grain wanting would make the whole unacceptable ; as a hard land
lord, when all the rent is not brought to the full, he accepteth none.
28 SEKMONS UPON PSALM CXIX. [SEE. III.
It is good to consider it under this sense, that we may seek God in
Christ to quicken us, that we may value our deliverance by him from
this burden, which neither we nor our fathers were able to bear ; a
straggling thought, a wandering glance, the least outrunning of the
heart, had rendered us accursed for ever.
(2.) It may be considered as a rule of the gospel, which requireth
our utmost endeavours, our bewailing infirmities and defects, but
accepts of sincerity. There will be a double principle in us to the last,
but there should not be a double heart. So that this expression of
seeking the Lord with the whole heart is reconcilable enough with the
weaknesses of the present state. For instance : 1 Kings xiv. 8, ' My
servant David, who kept my commandments, and who followed me
with all his heart, and did that only which was Bright in mine eyes/
David had many failings, and some that left an indelible brand upon
him, in the matter of Uriah, yet because of his sincerity, and habitual
purpose, God saith, ' He hath kept all my commandments.' So in
Josiah : 2 Kings xxiii. 25, ' Like to him there was no king before him,
that turned to the Lord with all his heart, with all his soul, and with
all his might/ Yet he also had his imperfections ; against the warn
ing of the Lord he goes out with a wicked king, and dies in battle.
So Asa : 2 Chron. xv. 17, * The high places were not taken away ' — it
was a failing in that holy king — yet it is said, ' The heart of Asa was
perfect all his days/ Well, then, when the whole heart is engaged in
this work, when we do not only study to know God, but make it our
work to enjoy him, to rest in him as our all-sufficient portion, though
there will be many defects, yet then are we said to seek him with the
whole heart.
2. The reasons why God will be sought with the whole heart are —
[1.] He that gives but part to God doth indeed give nothing. The
devil keeps an interest as long as one lust remains unmortified, and
one corner of the soul is kept for him. As Pharaoh stood bucking,— -
he. would fain have some pawn of their return; either leave you?
children behind ; no, no, they must go and see the sacrifices, and be
trained up in the way of the* Lord ; then he would have their flocks
and herds left behind ; he knew that would draw their hearts back
again, — so Satan must have either this lust or that ; he knows by
keeping part all will fall to his share in the end. A bird that is tied
in a string seems to have more liberty than a bird in a cage ; it flutters
up and down, though it be held fast : so many seem to flutter up and
down and do many things, as Herod ; but his Herodias drew him back
again into the fowler's net. Thus because of a sinner's danger.
[2.] Because of God's right. By creation he made the whole, there
fore^ requires the whole ; ' the Father of spirits' must have the whole
spirit. We were not mangled in our creation ; God, that made the
whole, must have the whole. He preserves the whole. Christ hath
bought the whole : 1 Cor. vi. 20, ' Glorify God in your body and in
your spirit, which are God's/ And God promiseth to glorify the whole.
Christians, it would be uncomfortable to us if God should only take a
part to heaven. All that you have is to be glorified in the day of
Uhrist ; all that you are and have must be given to him— whole spirit,
soul, and body. Let us not deprive him of any part.
. 3.] SERMONS UPON PSALM CXIX. 29
Use. Well, do we serve God and seek after God with the whole
heart ? The natural mother had rather part with the whole than
see the child divided, 1 Kings iii. 26. God had rather part with the
whole than take a piece. Either he will have the whole of your love,
or leave the whole to Satan. The Lord complains, Hosea x. 2, * Their
heart is divided.' Men have some affections for God many times, but
they have affections for their lusts too, the world hath a great share
and portion of their heart.
Quest. But when, in a gospel sense, may we be said to seek God
with the whole heart ? Take it in these short propositions.
1. When the settled purpose of our souls is to cleave to God, to love
and serve him with an entire obedience, both in the inward and out
ward man, when this is the full determination and consent of our
hearts.
2. When we do what we can by all good means to maintain this
purpose ; for otherwise it is but a fruit of conviction, a freewill pang :
Acts xxiv. 16, ' Herein do I exercise myself, to have always a con
science void of offence towards God, and towards all men.'
3. When we search out our defects, and are ever bewailing them
with kindly remorse : Kom. vii. 24, ' 0 wretched man that I am ! who
shall deliver me from this body of death?'
4. When we run by faith to Christ Jesus, and sue out our pardon
and peace in Christ's name, until we come to be complete in him : Col.
i. 10, ' That ye might walk worthy of the Lord unto all pleasing, being
fruitful in every good work, and increasing in the knowledge of God.'
SEKMON IV.
They also do no iniquity: they walk in his ways. — VER. 3.
STILL the Psalmist continues the description of a blessed man. In the
two first verses, holiness (which is the way to and evidence of blessed
ness) is considered with respect to the subject and the object of it, the
life and the heart of man. The life of man, ' Blessed are the undefiled
in the way.' The heart of man, they ' seek him with the whole heart.'
Now, holiness is considered, in the parts of it, negatively and
positively. The two parts of holiness are an eschewing of sin and
studying to please God. You have both in this verse, ' They also do
no iniquity : they walk in His ways/
First, You have the blessed man described negatively, they do no
iniquity. Upon hearing the words, presently there occurs a doubt,
how then can any man be blessed? for 'there is not a man that
liveth and sinneth not,' Eccles. vii. 20 ; and James iii. 2, ' In many
things we offend all.' To deny it, is a flat lie against the truth, and
against our own. experience. * If we say we have no sin, we deceive
ourselves, and the truth is not in us,' 1 John i. 8. The expression
may be abused on the one side, to establish the impeccability and per
fection of the saints. On the other side, it may be abused by persons
of a weak and tender conscience, to the hindrance of their comfort
3Q SERMONS UPON PSALM CXIX. [SEB. IV.
and rejoicing in God. When they shall hear this is the character of
a blessed man, 'they do no iniquity,' they are very apt to conclude
against their own regeneration, because of their daily failings.
°To avoid these difficulties, I shall inquire—
1. What it is to do iniquity.
2. Who are the persons among the sons ot men that may be said to
do no iniquity.
First What it is to do iniquity ? If we make it our trade and
' practice' to continue in wilful disobedience. To sin is one thing, but
to make sin our work is another: 1 John iii. 9, 'He that is born of
God doth not commit sin ; ' he doth not work sin ; and Mat. vii. 23,
' Depart from me, ye that work iniquity.' That is the character of
the reprobate workers of iniquity. So John viii. 34, ' Whosoever
committeth sin is the servant of sin.' Sin is their constant trade :
Ps. cxxxix. 24, 'See if there be any wicked way in me/ None
are absolutely freed from sin, but it is not their trade, their way,
their work. When a man makes it his study and business to carry
on a course of sin, then he is said to do iniquity.
Secondly, Who are those that are said to do no iniquity in God's
account, though they fail often through weakness of the flesh and
violence of temptation ? Answer —
1. All such as are renewed by grace, and reconciled to God by
Christ Jesus ; to these God imputeth no sin to condemnation, and in
his account they do no iniquity. Notable is that, 1 Kings xiv. 8. It
is said of David, ' He kept my commandments, and followed me with
all his heart, and did that only which was right in mine eyes.' How
can that be ? We may trace David by his failings ; they are upon
record everywhere in the word ; yet here a veil is drawn upon them ;
God laid them not to his charge. There is a double reason why
their failings are not laid to their charge. Partly, because of their
general state ; they are in Christ, taken into favour through him ; and
* there is no condemnation to them that are in Christ/ B-oin. viii. 1 ;
therefore particular errors and escapes do not alter their condition.
Which is not to be understood as if a man should not be humbled,
and ask God's pardon for his infirmities; no, for then they prove
iniquities, they will lie upon record against us. It was a gross fancy
of the Valentinians, that held they were not defiled with sin what
soever they committed ; though base and obscene persons, yet still
they were as gold in the dirt. No, no ; we' are to recover ourselves by
repentance, to sue out the favour of God. When David humbled
himself, and had repented, then saith Nathan, 2 Sam. xii. 13, 'The
Lord hath put away thy sin.' Partly, too, because their bent and
habitual inclination is to do otherwise. They set themselves to
comply with God's will, to seek and serve the Lord, though they are
clogged with many infirmities. A wicked man sinneth with delibera
tion and delight ; his bent is to do evil ; he ' makes provision for lusts/
Ptom. xiii. 12, and serves them by a voluntary subjection, Titus iii. 3.
But those that are renewed by grace are not debtors to the flesh ; they
have taken another debt and obligation upon them, which is to serve
the Lord, Kom. viii. 12. Partly, too, because their general course and
way is to do otherwise. Unumquodque operatur secundum suamfor-
VER. 3.] SERMONS UPON PSALM cxix. 31
mam — everything works according to its form ; the constant action a
of nature are according to the kind. So the new creature, his constant
operations are according to grace. A man is known by his custom,
and the course of his endeavours, what is his business. If a man be
constantly, easily, frequently carried away to sin, it discovers a habit
of soul, and the temper of his heart. Meadows may be overflown, but
marsh ground is drowned with the return of every tide. A child of
God may be carried away, and act contrary to the bent and inclination
of the new nature ; but when men are drowned and overcome with the
return of every temptation, and carried away, it argues a habit of sin.
And partly, because sin never carries it away clearly, but with some
dislikes and resistances of the new nature. The children of God make
it their business to avoid all sin, by watching, praying, mortifying :
Ps. xxxix. 1, ' I said, I will take heed to my ways, that I sin not
with my tongue/ And then there is a resistance of the sin. God
hath planted graces in their hearts; the fear of his majesty, that
works a resistance ; and therefore there is not a full allowance of what
they do. This resistance sometimes is more strong ; then the tempta
tion is overcome : ' How can I do this wickedness, and sin against
God ? ' Gen. xxxix. 9. Sometimes it is more weak, and then sin
carries it, though against the will of a holy man : Eom. vii. 15, 18, ' The
evil which I hate, that do I.' It is the evil which they hate ; they
protest against it ; they are like men which are oppressed by the
power of the enemy. And then there is a remorse after the sin:
4 David's heart smote him/ It grieves and shames them that they do
evil. There is tenderness goes with the new nature ; Peter sinned
foully, but he went out and wept bitterly.
Well, then, the point is this : —
Doct. 1. They that are and shall be blessed are such as make it
their business to avoid all sin.
I may illustrate it by these reasons : —
1. Surely they shall be blessed, for they take care to remove the
makebate, the wall of partition between God and them. It is sin
which separates: Isa. fix. 2, 'But your iniquities have separated
between you and your God.' This was that which cast angels out of
heaven ; when they had sinned, God could endure their company no
longer. This cast Adam out of paradise. This is that which hinders
men from communion with God.
2. These are men fitting and preparing themselves for the enjoy
ment of their great hopes : Col. i. 12, ' Who hath made us meet to be
partakers of the inheritance of the saints in light ; ' 1 John iii. 3,
' He that hath this hope purifieth himself, even as he is pure.' Esther,
when she was chosen to be bride and spouse to that great king,
had her months of purification. The time we spend in the world are
the months of our purification ; it is a sign they mind their business,
they are fitting for eternal happiness. They remember they are
shortly to appear before the great God, therefore they would not be
uncomely. Joseph washed his garments when he was to go before
Pharaoh. They have these hopes that they shall see God as he is,
that they shall be like him, and he will appear for their comfort ; there
fore they are fitting themselves more and more.
3. In them true happiness is begun. There are degrees in blessed-
32 SERMONS UPON PSALM CXIX. [SEE. IV.
ness • the angels they never sinned ; the glorified saints they have
sinned, but sin no more; the saints upon earth, in them sin reigns
not; therefore here is their happiness begua As sin is taken away
so our happiness increaseth ; first God begins with us in a way of
Justification, ne damnet ; he takes away the damning power that is m
sin • and in sanctification the work goes on, ne regnet, that sin may not
rei<m • afterward ne sit, that sin may not be ; therefore these have
begun their happiness, they are hastening towards it apace.
Use I. For trial and examination, whether we may be reckoned
among the blessed men, yea or nay. There are some think, because
the children of God are liable to so many failings, and there being
so many wiles and circuits in the heart of man, that there can be
no judgment made upon the case between the sins of the regenerate
and unregenerate. But surely there is a difference between the sinning
of the one, and the sinning of the other, and such a difference as may
be discerned : 1 John iii. 9, ' Whosoever is born of God doth net com
mit sin.' Now mark, ver. 10, ' In this the children of God are manifest,
and the children of the devil.' This is that which distinguisheth the
children of God from the children of the devil. Well, then, how shall we
manage this discovery, that we may be able to judge of our own estates ?
First, Let us consider how far sin may be in a blessed man, in a
child of God.
1. They have a corrupt nature, they have sin in them as well as
others ; it is their misery to the last : Kom. vii. 24, ' 0 wretched man
that I am/ saith the holy apostle. Sin, though it be dejectum, cast
down in regard of regency, yet it is not ejectum, cast out in regard of
inherency ; their corrupt nature sticks by them to the last. One com
pares it to a wild fig-tree, or to ivy in a wall ; cut off the body, the
boughs, sprigs, branches, yet still there will be something that will be
sprouting up again until the wall be digged down. Such an in
dwelling sin is in us, though we pray, strive, and cut off the ex
crescences, the buddings out of it here and there, yet till it be plucked
asunder by death, it continueth with us.
2. They have their daily failings and infirmities: Eccles. vii. 20,
' There is not a just man upon earth, that doeth good, and sinneth
not.' Those that for their general state are just and righteous men,
yet certain sins they cannot get rid of, and are unavoidable ; as sins of
ignorance, incogitancy, sudden surreption, indeliberate incursions,
which we shall never be freed from as long as we are in this imperfect
state. So also imperfections of duty, for we cannot serve God with that
high degree of reverence, delight, and perfection which he requireth
There are unavoidable infirmities which are pardoned of course.
3. They may be guilty of some sins which by watchfulness might
be prevented, as vain thoughts, idle, passionate speeches, and many
carnal actions. It is possible that these may be prevented by the ordi
nary assistances of grace, and if we will keep a strict guard over our
own hearts. But in this case God's children may be overtaken and
overborne ; overtaken by the suddenness, or overborne by the violence
of temptation : overtaken, Gal. vi. 1, ' If a man be overtaken in a fault,
restore such an one,' &c. ; and overborne, James i. 14, ' Every man is
tempted when he is drawn away of his own lust, and enticed/
4. They may now and then fall foully ; as Noah by excess of drink,
VER. 3.] SERMONS UPON PSALM cxix. 33
Lot's incest, David's adultery, Peter's denial. Failings and infirmi
ties they are not determined either by the smallness or by the great-
Bess of the act, but by other concomitant circumstances. Not by the
smallness of the act. There is as much treason in coining pence as
shillings and pounds. Allowed affection to small sins is deadly and
damnable : he that is unfaithful in little will be unfaithful in much.
Christians, where temptations are weak and impotent, and of slight
concernment and importance, they may be sooner confuted, and obed
ience is the more easy ; so that our rebellion to God by small sins may
be greater. A man may have great affections to small sins ; so it may
prove an iniquity, a damnable sin.
On the other side, great sins may be infirmities ; as Lot's incest,
David's adultery, when they are not done with full consent of soul,
when their hearts are not wholly carried away with them. Iniquities
are determined by their manner : Jude 15, * Their ungodly deeds which
they have ungodly committed : ' when with full consent of will, and it
is their course that argues an habitual hatred and contempt of God.
5. A child of God may have some particular evils, which may be
called predominant sins (not with respect to grace, that is impossible,
that a man should be renewed and have such sins that sin should carry
the mastery over grace) ; but they may be said to have a predominancy
in comparison of other sins ; he may have some particular inclination
to some evil above others. David had his iniquity, Ps. xviii. 23.
Look, as the saints have particular graces ; Abraham was eminent for
faith, Timothy for sobriety, Moses for meekness, &c. ; so they have their
particular corruptions which are more suitable to their temper and
course of life. Peter seems to be inclined to tergiversation, and to
shrinking in a time of trouble. We find him often tripping in that
kind ; in the denial of his master ; again, Gal. ii. 12, it is said he dis
sembled and complied with the Jews, therefore Paul ' withstood him
to his face, for he was to be blamed.' It is evident by experience
there are particular corruptions to which the children of God are more
inclinable: this appears by the great power and sway they bear in
commanding other evils to be committed, by their falling into them
out of inward propensity when outward temptations are few or weak,
or none at all ; and when resistance is made, yet they are more pestered
and haunted with them than with other temptations, which is a con
stant matter of exercise and humiliation to them.
Secondly, Wherein doth grace now discover itself, where is the dif
ference ?
1. In that they cannot fall into those iniquities wherein there is an
absolute contrariety to grace, as hatred of God, total apostasy, so they
cannot sin the sin unto death, 1 John v. 16.
2. In that they do not sin with the whole heart : Ps. cxix. 176, 'I
have gone astray like a lost sheep ; seek thy servant, for I do not forget
thy commandments.' There was somewhat of God in the heart, when
he was conscious to himself of strayings and wanderings ; and David
saith elsewhere, * I have not departed wickedly from thy precepts/
When they sin, it is with the dislike and reluctancy of the new nature ;
it is rather a rape than a consent. Bernard saith, A child of God
suffers sin rather than acts it, and his heart's protest is against it
VOL. VI. 0
34 SERMONS UPON PSALM CXIX. [SER. IV.
3. It is not their course ; not constant, easy, and frequent. Kelapses
into gross sins, they argue an habitual aversion from God, for a habit
is determined by the constancy and uniformity ^ of acts ; therefore it is
but now and then under some great temptation. There is sin, and
there is a ivay of sin : Ps. cxxxix. 24, c Search me and see if there be
any way of wickedness in me/ as Chrysostom glosseth.
4. When they fall they do not rest in sin : ' Shall they fall, and
shall they not arise ? ' Jer. viii. 4. They may fall into the dirt, but
they do not lie and wallow there like swine in the mire. A fountain
may be mudded, but it works itself clean again. The needle that hath
been touched with the loadstone may be jogged and discomposed, but
it never leaves till it turns towards the pole again. God's children
have their failings, but they sue out their pardon, run to their advo
cate, 1 John ii. 1, humble themselves before God.
5. Their falls are sanctified. When they have smarted under sin, they
grow more watchful and more circumspect. A child of God may have
the worse in prcelio, in the battle, but not in bello, in the war. Some
times the carnal part may get the victory, and they may fall foul, but
see the issue : Ps. li. 6, ' In the hidden part thou shalt make me to
know wisdom/ David had sinned against the Lord, but I have
learned wisdom, never to trust a naughty heart more, but to look to
myself better.
6. Grace discovers itself by the constant endeavours which they
make against sin. What is the constant course a Christian takes ?
They groan under the relics of sin ; it is their burden that they have
such an evil nature, Kom. vii. 24. They fly to God's grace in Christ
for daily pardon, 1 John i. 9. They are ever washing their garments
in the Lamb's blood, Eev. vii., and every day are cleansing themselves
from the filthiness and defilement they contract by sin : John xiii. 10,
' He that is washed, needeth not save to wash his feet/ An allusion
to a man that hath been a journey, in those countries where they went
barefoot, when he came home he must wash his feet. So a man that
is reconciled to God, though he hath been in the bath, in the fountain
which God hath opened for uncleanness, yet every day he must be
washing his feet, cleansing himself by the blood of Christ more and
more, because he contracts new defilement. Then by using all endea
vours against it, Col. iii. 5 ; as prayer, striving, watching, cutting off
the provisions of the flesh, improving the death of Christ. They do
not voluntarily and without opposition live under sin, and the slavish
tyranny of it. Their bent and habitual inclination is to do otherwise ;
therefore they are said to do no iniquity : whereas those that are reck
less and careless of their souls, sin, and never lay it to heart ; they are
the workers of iniquity.
Use 2. If this be the character of a blessed man, to make it our
business to avoid sin, then here is caution to God's people:
1. To beware of all sin.
2. To be very cautious against gross sins, committed against the
light of conscience.
3. To beware of continuance in sin.
First, To beware of all sin. The more you have the mark of a
blessed man : 1 John ii. 1, < These things I write unto you, that you
VER. 3.] SERMONS UPON PSALM cxix. 35
sin not.' Though you have a pardon and cleansing by the blood of
Christ, though you have an advocate, yet sin not. Now the motives
to set on this caution are taken from God, from ourselves, from the
nature of sin.
1. From God. Sin not. Why ? Because it is an offence to God.
Consider how contrary sin is to all the persons in the Trinity. To God
the Father as a lawgiver, being a contempt of his authority, 1 John
iii. 4. Sin is avo^ta, ' a transgression of the law/ that is, an act of
disloyalty and rebellion against the crown of heaven. Open sin doth
as it were proclaim rebellion and war against God ; and privy sin is
conspiracy against him. All creatures have a law : Ps. cxlviii. 6,
' Thou hast set to them a decree, beyond which they cannot pass.'
And they are less exorbitant in their motions than we are. It is a
greater violation to the law of nature for man to sin, than for the sea
to break its bounds. The creatures have not sense and reason, yet
they do not pass beyond the law which God hath set them. This
should prevail with the new creature especially, whose hearts God hath
suited to the law, so that they offer a violence to their own conscience.
Take heed of entering into the lists with God, of despising his autho
rity. Every sin that is committed slights the law which forbids it :
2 Sam. xii. 9, ' Wherefore despisest thou his commandments ? ' God
stands much upon his law, — one tittle shall not pass away, — and you
despise it, go about to make it void, when you give way to sin. Nay,
it is an abuse of his love : 1 John iii. 1, * Behold what manner of love
the Father hath showed us ; ' you are children and sons of God, and
will you slight his love ? Your sins are like Absalom's treason against
his father. The Rechabites are commended for keeping their father's
command, Jer. xxxv. Set pots before them, &c. — No, our father hath
forbidden us to drink wine. Their father was dead, but ours is liv
ing ; will you that are sons renounce God, and side with the devil's
party, and commit sin, — you to whom the Father hath showed such
love that you should be called his children ? Then it is a wrong to
Jesus Christ — to his merit, to his example. To his merit. Christ
came to take away sin, and will you bind those cords the faster which
Christ came to loosen ? Then you go about to defeat the purpose of
his death, and put your Redeemer to shame. You seek to make void
the great end for which Christ came, which was to dissolve sin. And,
besides, you disparage the worth of the price he paid down ; you make
the blood of Christ a cheap thing, when you despise grace and holi
ness ; you make nothing of that which cost him so dear — you lessen the
greatness of his sufferings. And it is a wrong to his pattern. You
should be * pure as Christ is pure,' 1 John iii. 3 ; and ver. 7, be 'right
eous as he is righteous.' You should discover what a holy person
Christ was, by a conformity to him in your conversation. 2JTow, will
you dishonour him ? What a strange Christ will you hold forth to
the world, when his name is upon you — will you give way to sin and
folly ? And it is a wrong to God the Spirit, a grief to him. His great
and first work was to wash us from sin, Titus iii. 5. You forget that
such a work was past upon your hearts, and that you 'have been
purged from your old sins/ when you return to them again, 2 Peter
i. 9 ; and his constant residence in the heart is to check the lusts of
36 SERMONS UPON PSALM CXIX. [SfiR. VI.
the flesh, to prevent the actings of sin. ' If ye through the Spirit
mortify the deeds of the body, ye shall live,' Bom. viii. 13 ; therefore
you go about to make void his personal operation. Thus it is a wrong
to God.
2. By an argument drawn from ourselves ; it is very unsuitable to
you. We profess ourselves to be ' regenerate ' and born of God : 1 John
iii. 9, * He that is born of God cannot sin/ It is not only contrary to
thy duty, but to thy nature, as thou art a new creature. It were
monstrous for the egg of one creature to bring forth a brood of another
kind, for a crow or a kite to come from the egg of a hen. It is as
unnatural a production for a new creature to sin ; therefore you that
are born of God, it is very uncomely and unsuitable. Do not dishonour
your high birth.
3. Consider the nature of sin ; if you give way to it, it will encroach
further. Sins steal into the throne insensibly ; and being habituated
in us by long custom, we cannot easily shake off the yoke or redeem
ourselves from their tyranny. They go on from little to little, and
get strength by multiplied acts. Therefore we should be very careful
to avoid all sin.
The second part of the caution is, beware of gross sins, committed
against light and conscience. When we are tempted to sin, say with
Joseph : Gen. xxxix. 9, ' How can I do this wickedness, and sin against
God ? ' The more of deliberation and will there is in any action, the
sin is the fouler. Consider, foul sins are a blot that will stick long by
us. See 1 Kings xv. 5 ; it is said, ' David walked in all the ways of
the Lord, and turned not aside from anything that he commanded
him all the days of his life, save only in the matter of Uriah the
Hittite.' Why, there were many other things wherein David failed ;
you read of his diffidence and distrust in God : ' I shall one day perish
by the hand of Saul/ We read of his dissimulation, and feigning
himself mad in the company of the Philistines. We read of his injus
tice to Mephibosheth, his fond affection to Absalom, his indulgence to
Amnon. We read of his numbering the people, which cost the lives of
thousands all on a sudden : all these are great failings, but these are
not taken notice of; but the matter of Uriah left a scar and blot that
was not easily washed off.
^ Thirdly, Beware of continuance in sin. How may we continue in
sin ? In what sense ? Three things I shall take notice of in sin —
culpa, reatus, macula; there is the fault, the guilt, the Hot; and then
we continue in sin, when the fault, the guilt, or blot is continued
upon us.
1. The fault is continued when the acts of it are repeated, when we
fall into the same sin again and again. Eelapses are very dangerous,
as a bone often broken in the same place ; you are in danger of this,
before the ^ breach be well made up between God and you; as Lot
doubling his incest : to venture once and again is very dangerous.
2. The guilt doth continue upon a man till serious and solemn
repentance, till he sue out pardon in the name of Christ. Though
a man should forbear the act, never commit it more ; yet unless he
retracts it by a serious remorse, and humbleth himself before God,
and suefrh out his pardon in a repenting way, the guilt continues.
VER. 3.] • SERMONS UPON PSALM cxix. 37
* If we confess ' — he speaks to believers — then sin is forgiven, not
otherwise.
3. There is the macula, the Hot, by which the schoolmen under
stand ™Ii inclination t° sm again ; the evil influence of the sin continueth
until we use serious endeavours to mortify tne rout uf it. TY h?H we nave
been foiled by any lust, that lust must be more mortified. For instance,
Jonah, he repented for forsaking his call, when he was cast into the
whale's belly ; but the sin broke out again, because he did not mortify
the root ; what was that ? — his pride. So that it is not enough to
bewail the sin, but we must lance the sore, and discover the root and
core of it before all will be well. A man may repent of the eruption
of sin, the former act, but the inclination to sin again is not taken off.
Judges xvi. 2. Sampson loves a woman of Gaza, and she had betrayed
him ; but by carrying away the gates of the city he saves his life :
possibly upon that experience he might repent of his folly and inordi
nate love to that woman. Ay ! but the root remains : therefore he
falls in love with another woman, with Delilah. Therefore if you
would do what is your duty, you must look to the fault, that that be
not renewed ; the guilt, that that be not continued by omission of
repentance ; and that the blot also do not remain upon you, by not
searching to the root of the distemper, the cause of that sin by which
we have been foiled. So much for the first part of the text, They do
no iniquity.
The second note is, they walk in his ways. This is the positive
part ; not only avoiding of sin, but practice of holiness, is implied.
Observe —
Doct. 2. It is not enough only to avoid evil, but we must do good.
' They do no iniquity ; ' then ' they walk in his ways.' Why ?
1. The law of God is positive as well as negative. In every com
mand there are precepts and prohibitions, that we might own God, as
well as renounce the devil ; and maintain communion with him, as
well as avoid our own misery : Amos v. 15, * Hate the evil, and love
the good;' Kom. xii. 9, 'Abhor that which is evil, cleave to that
which is good.'
2. The mercies of God they are positive as well as privative. Our
obedience should correspond with God's mercies. Now, God doth not
only deliver us from hell, but he hath called us to glory. John iii.
16, The end of Christ's coming is, that we should ' not perish' (there
is the privative part), but ' come to everlasting life ' (there is the posi
tive). In the covenant God hath undertaken to be ' a sun and a
shield/ Ps. Ixxxiv. 11 ; not only a sun, which is the fountain of life
and vegetation and blessing, but a shield to defend us from danger
in the world ; therefore our obedience should be positive as well as
privative.
Use. It reproves those that rest in negatives. As it was said of the
emperor, he was rather not vicious than virtuous. Many men, all
their religion runs upon note: Luke xviii. 11, 'I am not as this
publican/ That ground is naught, though it brings not forth briars
and thorns, if it yields not good increase. Not only the unruly servant
is cast into hell, that beat his fellow-servant, that ate and drank with
the drunken, but the idle servant, that wrapped up his talent in a napkin.
38 SERMONS UPON PSALM CXIX. [SER. V.
Meroz is cursed, not for opposing and fighting, but for not helping,
Judges v. 23. Dives did not take away food from Lazarus, but he did
^_ •» *- Ml T _ L — _Jl T
nances ? 1 do not swear and rend the name of God by cursed oaths ;
ay ! but dost thou glorify God and honour him ? I do not profane
the Sabbath ; but dost thou sanctify it ? Thou dost not plough and
dance ; but thou art idle, toyest away the Sabbath. Thou dost not
wrong thy parents ; but dost thou reverence them ? Thou dost not
murder; but dost thou do good to thy neighbour? Thou art no
adulterer ; but dost thou study temperance and a holy sobriety in all
things ? Thou art no slanderer ; but art thou tender of thy neigh
bour's honour and credit as of thy own ? Usually men cut off half
their bill, as the unjust steward, when he owed a hundred, bade him
set down fifty. We do not think of sins of omission. If we are not
drunkards, adulterers, and profane persons, we do not think what it
is to omit respects to God, and want of reverence to his holy majesty ;
to delight in him and his ways.
In the next place, take notice of the notion, by which the precepts
of God are expressed ; here they are called ways, * that walk in his
ways ;' how is that ? — not as he hath given us an example, to be holy
as he is holy, just as he is just ; but his ways are his precepts. Why
are they his ways ? Because they are appointed by God, and pre
scribed by him. Which shows the evil of defection and going astray
from him. It is a despising God's wisdom and authority. The great
and wise God hath found out a way for the creature to walk in, that
he may attain true happiness ; and we must still be running out into
bypaths ; yea, it is a despising of his goodness : ' He hath showed
thee, 0 man, what is good ;' how to walk step by step. Then they
are God's ways, as they lead to the enjoyment of him. From thence
we may learn that many that wish to be where he is, shall never come
there, because they do not walk in the way that leads to him. A man
can never come to a place, that will not go in the way that will bring
him thither : so they will never come to the enjoyment of God in a
blessed estate, that will not take the Lord's way to blessedness, that
follow not the course God hath prescribed to them in his word.
SERMON V.
Thou hast commanded us to keep thy precepts diligently. — YER. 4.
THE Psalmist having laid down the description of the blessed man by
the frame of his heart, and the course of his life, and the integrity of
his obedience, he comes now to another argument whereby to enforce
the entire observation of God's law. The argument in the text is taken
from God's authority enjoining this course, and he propounds it by
way of address and appeal to God for the greater emphasis and force,
' Thou hast commanded us to keep thy precepts diligently/
VEB. 4.] SERMONS UPON PSALM cxix, v 39
In the words take notice of two things —
1. The fundamental ground and reason of our obedience, which is
God's command or will declared in his word.
2. The manner of this obedience. God will not be put off with any
thing, but served with the greatest diligence and exactness, ' to keep
thy precepts diligently' The Septuagint renders it, ' That thy com
mands should be kept exceeding much.'
In the first part take notice—
1. Of the lawgiver, thou.
2. His authority interposed, or positive injunction, hast commanded
us. It is not left to our arbitrament whether we will take up the
course which leads to true happiness, yea or nay.
3. The thing commanded, to keep thy precepts.
Doct. To gain the heart to a full obedience, it is good to consider
the authority of God in his word.
There are many courses we must use to draw the heart to an obe
dience of God. We may urge —
1. The reasonableness of obedience ; so that if we are left at our
liberty, we should take up the ways of God rather than any other :
Bom. vii. 12, ' The commnadment is holy, just, and good/ All that
God hath required, it carrieth a great suitableness to the reasonable
nature, so that if a man were well in his wits, and were to choose a law,
he would of his own accord prefer the laws of God before liberty and
any other service. Certainly there is an excellency in them which is
in part discerned by carnal men ; they admire those that practise the
duties which God hath required, though they are loth to submit to
them themselves. It is no heavy burden to live chastely, humbly,
soberly, and to maintain a communion and correspondence with God ;
and whosoever doth so hath much the sweeter life of him that liveth
sinfully. We may urge —
2. The profitableness of obedience, and how much it conduceth to
our good : Deut. x. 13, ' The statutes which I command thee for thy
good.' Our labour in the work of obedience is not lost or misspent.
A godly course is refreshed with many sweet experiences for the pre
sent, and will bring in a full reward for the future.
3. The next motive is that of the text, to urge the command of God.
It is a course enjoined and imposed upon us by our sovereign law
giver. It is not in our choice, as if it were an indifferent thing whether
we will walk in the laws of God or not, but of absolute necessity, unless
we renounce the authority of God. This is the argument in the text,
therefore let us see how it is laid down here.
[1.] Take notice of the lawgiver, thou. It is not our equal, or
one that will be baffled, but the great God, upon whom thou dependest
every moment. Men are easily carried away to please those that have
power over them, even sometimes to the wrong of God and con
science : Hosea v. 11, * Ephraim walked willingly after the command
ment;' meaning Jeroboam's law for the worshipping the calves in
Dan and Bethel. When we depend upon men we consent to their
commands, and study a compliance, though contrary to our own
inclinations. And is not God's authority to be regarded ? Surely he
hath the greatest right to command us, for he made us — there is none
40 SERMONS UPON PSALM CXIX. [SflB. V.
hath such dominion and lordship over us as God hath; and our
dependence upon him is more than can be upon any created being,
for ' in him we live, and move, and have our being ; ' and therefore,
thou hast commanded, this should be a powerful argument. And
mark, none can enforce his command with such threatenings and
rewards as he can. Not with such threats : Mat. x. 28, ' Fear
not him that can kill the body, and after that hath no more/ &c.
Men can threaten us with strapados, dungeons, halters, and other
instruments of persecution ; but God, with a pit without a bottom,
with a worm that never dies, with a fire that shall never be quenched,
with torments without end, and without ease. Then for rewards. As
Saul said, ' Can the son of Jesse give you vineyards, and make you
captains of fifties, of hundreds, and of thousands?' The world
takes him to have most right to command that can bid most for
our obedience. Who can promise more than God, who is a plentiful
' rewarder of them that diligently seek him ' ? Heb. xi. 6. Who hath
told us of a kingdom prepared for us ; of a body glorious like unto
Christ's body ; of a soul enlarged to the greatest capacities of a crea
ture ; and yet filled up with God, and satisfied with the fruition of
himself. This is the person spoken of in the text, to whom the
Psalmist saith, ' Thou hast commanded us/ And surely if we would
willingly walk after any commandment, we should after the command
ment of the great God.
[2.] The second circumstance is, hast commanded; he hath inter
posed his authority. Besides the particular precept and rule of duty,
there are general commands or significations of God's authority to bind
all the rest, ' Thou hast commanded us to keep thy precepts/ If the
word of God, or rule of obedience, were. only given us as a direction, we
should regard it as coming from the wisdom of God. But now it is
an injunction as coming from the authority of God ; therefore in his
name we may charge you, as you will answer it another day, that these
precepts be dear and precious to you. Unless you mean to renounce
the sovereign majesty of God, and put him besides the throne, and
break out into open rebellion against him, you must do what he hath
commanded : 1 Tim. i. 9, ' Charge them that be rich in the world/ &c.,
not only advise but charge them. And Titus ii. 15, ' These things ex
hort, and rebuke with all authority.' God will have the creatures
know that he expects this duty and homage from them.
[3.] Here is the nature of this obedience, or the thing commanded,
to keep tliy precepts. What is that ? — to observe the whole rule of
faith and manners. Believing in Christ, that falls under a command :
1 John iii. 23, ' This is his command, that we should believe in him
whom he hath sent/ Repentance is under a command : Acts xvii. 30,
' He hath commanded all men everywhere to repent/ Upon your
peril be it, if you refuse his grace. So gospel obedience falls under
a command, the great God hath charged us to keep all his precepts ;
to make conscience of all duties that we owe to God and man, Acts
xxiv. 6 ; the smaller as well as the greater, Mat. v. 19. God counts
his authority to be despised and laid aside, and the command and
obligatory power of his law to be made void, if a man shall either in
doctrine or practice count any transgression of his laws so light and
VEB. 4.] SERMONS UPON PSALM cxix. 41
venial as not to be stood upon, as if it were but a trifle. Christians,
if we had the awe of God's authority upon our hearts, what kind of
persons would we be at all times, in all places, and in all company ?
what a check would this be to a proud thought, a light word, or a
passionate speech ? — what exactness would we study in our conversa
tions, had we but serious thoughts of the sovereign majesty of God,
and of his authority forbidding these things in the word !
To offer some reasons of the point, why it is of so much profit to
consider the authority of God in the command.
1. Because then the heart would not be so loose, off and on in point
of duty ; when a thing is counted arbitrary (as generally we count so of
strictness), the heart hangs off more from God. When we press men
to pray in secret, to be full of good works, to meditate of God, to
examine conscience, to redeem time, to be watchful, they think these
be counsels of perfection, not rules of duty, enforced by the positive
command of God ; therefore are men so slight and careless in them.
But now, when a man hath learned to urge a naughty heart with the
authority of God, and charge them in the name of God, he lies more
under the awe of duty. Hath God said I must search and try my
ways, and shall I live in a constant neglect of it ? Hath God bidden
me to redeem my time, and shall I make no conscience how I waste
away my precious hours ? Hath God bidden me keep my heart with
all keepings, and shall I let it run at large without any restraint and
regard ? It is my debt, and I must pay it, or I shall answer it at my
peril in the great day of accounts ; it is not only commended but
commanded : 2 Kings v. 13, ' If the prophet had bidden thee do some
great thing, wouldst thou not have done it ? how much rather then,
when he saith to thee, Wash, and be clean ? '
2. We cannot be so bold and venturous in sinning, when we re
member how the authority of God stands in the way : Prov. xiii. 13,
' He that fears the commandment, he shall be blessed ; ' not only the
Calty, but the command. The heart is never right until we be
ught to fear a commandment more than any inconveniencies what
soever. To a wicked man there seems to be nothing so light as a
command, and therefore he breaks through against checks of conscience.
But a man that hath the awe of God upon him, when mindful of God's
authority, he fears a command. Jude 9, it is said of Michael the
archangel, ' He durst not bring a railing accusation/ He had not the
boldness, when the commandment of God was in his way.
3. Many times we are doubtful of success, and so our hands are
weakened thereby. We forbear duty, because we do not know what
will come of it. Now, a sense of God's authority and command
doth fortify the heart against these discouragements : Luke v. 5,
' Master, we have toiled all the night, howbeit at thy command we
will cast down the net/ A poor soul that hath long lain at the pool,
that hath been labouring, following God from one duty to another,
and nothing comes sensibly of it, yet 'at thy command,' &c., he
will keep up his endeavours still. This is the very case in the text,
' Blessed is the man that keeps thy precepts, and that seeks him with
the whole heart/ Then, presently, ' Thou hast commanded ;' that is,
though our obedience had no promise of reward, and our felicity were
42 SERMONS UPON PSALM CXIX. [SER. V.
not proposed as the fruit of it, yet the command itself, and the
authority of God, is a reason sufficient.
4 In some duties that are not evident by natural light, as believing
and owning of Christ, the heart is more bound to them by the sense
of a command, than by any other encouragement. It is God's pleasure
It is enough to set a servant about his work, that it is his master's
pleasure. °Thou dost not stand disputing whether thou shouldst re
pent or not, obey or not, abstain from fleshly idols, yea or nay, or from
fornication. And why should you stand aloof from the work of faith,
and doubt whether you should believe or not ? We have many natural
prejudices, but this, his command, is a mighty relief to the soul. It
is his command we should believe in his Son. It is not only a matter
of comfort and privilege, but also a matter of duty and obedience ;
and therefore, though we have discouragements upon us — I am un
worthy to be received to mercy — yet this will bend the heart to the work.
God is worthy to be obeyed ; it is his commandment. Thou dost not
question whether thou shouldst grieve for thy sins — why should you
question whether you should believe in Christ ? If God had only
given us leave to believe, we could not have had such an advantage,
as now he hath interposed his authority, and commanded us to believe :
* Kejoice in the Lord ; and again I say, Eejoice/ Phil. iv. If God had
only given us leave to refresh ourselves in a sense of his love, it were
an invaluable mercy ; but we have not only leave to rejoice, but a
charge. It is our duty to work up our heart to a comfortable sense of
the love of God, and a fruition of his favour.
5. Obedience is never right but when it is done out of a conscience
of God's authority, intuitu voluntatis. The bare sight of God's will
should be reason enough to a gracious heart. It is the will of God ;
it is his command, So it is often urged : 1 Thes. iv. 3, the apostle
bids them follow holiness, ' for this is the will of God, your sanctifica-
tion/ And servants should be faithful in their burdensome and hard
labours : 1 Peter ii. 15, ' For so is the will of God, that with well
doing ye may put to silence the ignorance of foolish men/ And
1 Thes. v. 18, ' In everything give thanks ; for this is the will of God in
Christ^ Jesus concerning you.' That is argument enough to a godly
Christian, that God hath signified his will and good pleasure, though
the duty were never so cross to his own desires and interests. They
obey simply for the commandment sake, without any other reason and
inducement. There is indeed ratio formalis, and ratio motiva. There
are encouragements to God's service, but the formal reason of obedience
is God's will. And this is pure obedience, to do what he wills, because
he wills it.
The uses are:— 1. To exhort thee to take this course with thy
naughty heart. When it hangs back from any duty, or from any course
of strictness, urge it with the authority of God. These precepts are
not the advices and counsels of men who wish well to us, and who
would advise us to the best, but they are the commands of God, who
must and will be obeyed. Or, when thou art carried out to any sin,
YER. 4.] SERMONS UPON PSALM cxix. 43
it is forbidden fruit ; there is a commandment in the way, and that is
as terrible to a gracious heart as an angel with a flaming sword.
To back these thoughts, let me propound a few considerations.
tJonsider —
1. God can command what he will. He is absolute. His will is
the supreme reason of all things. It is notable that God backs his
laws with the consideration of his sovereignty. You shall do thus and
thus. Why ? ' I am the Lord.' That is all his reason, Lev. xviii.
4, 5. It is repeated in that and many places in the next chapter. The
Papists speak much of blind obedience, obeying their superiors without
inquiring into the reason of it. Surely we owe God blind obedience,
as ' Abraham obeyed God, not knowing whither he went,' Heb. xi. 8.
John Cassian makes mention of one who willingly fetched water near
two miles every day, for a whole year together, to pour it upon a dead
dry stick, at the command of his superior, when no reason else could
be given for it. And I have read of another who professed that, if he
were enjoined by his superior to put forth to sea in a ship that had
neither mast, tackling, nor any other furniture, he would do it ; and
when he was asked how he could do this without hazard of his discre
tion, he answered, The wisdom must be in him that hath power to
command, not in him that hath power to obey. Thus do they place
merit in this blind obedience, in giving up their wills absolutely to the
power of their superior. Certainly, in God's commands, his sovereignty
is enough ; the uttermost latitude of this blind obedience is due to
him. If he hath said it is his will, how contrary soever it be to our
reason, lusts, interests, it must be done. It is enough for us to know
that we are commanded. To command is God's part, and to obey
that is ours, whatever shall be declared to be his will and pleasure.
2. God can most severely punish our disobedience, and therefore
his commands should have a power upon us : James iv. 12, * There is
one lawgiver, who is able to save and to destroy ; ' with a destruction
indeed, and salvation indeed. So there is but one lawgiver in this
sense. He truly hath potestatem vitce et necis. God hath the power
of life and death. Why ? Because he can punish with eternal death,
and bestow eternal life.
3. He is neither ignorant nor forgetful of our prevarications and
disobedience. The Eechabites were tender of the commandment of
their dead father, Jer. xxxv., who could not take cognisance of their
actions : ' Our father commanded us/ Certainly we should be tender
of the commands of the great God : Prov. xv. 3, ' The eyes of the Lord
are in every place, beholding the evil and the good.' He is not so shut
up within the curtain of the heavens but that he takes notice how his
laws are kept and observed. Saith the prophet to Gehazi, * Went not my
spirit with thee ? ' meaning his prophetical spirit. So doth God, as it
were, appeal to the conscience of a sinner. Doth not my spirit go along
with thee ? Is not he conscious to our works, and observes all we do ?
4. God stands much upon the authority of his law : Hosea viii. 12,
* I have written to them the great things of my law/ &c. Mark, he
calls them ' the great things of his law ; ' they are not things to be
slighted and contemned. They are not directions of little moment ;
there is no small hazard in contemning them, or not walking according
44 SERMONS UPON PSALM CXIX. [SEE. V.
to them. Indeed, we think it a small matter to stand upon every
circumstance ; but God doth not think so. Uzzah was struck dead in
the place for failing in a circumstance — he would stay the ark, which
shook. The Bethshemites, sinning in a circumstance, it cost them the
lives of many thousands. Lot's wife, for looking back, was turned into
a pillar of salt. Let these things beget an awe upon our hearts of the
great God, and of what he hath enjoined us.
Use 2. It informs us of the heinous nature of sin. Of sin in general,
it is avojjLLa, ' a transgression of the law/ 1 John iii. 4 ; that is, a con
tempt of God's authority. It is an unlording of him and putting him
out of the throne. Every sin is an affront to God's authority ; it is a
despising of the command, 2 Sam. xii. 9 ; you rise up in defiance to
God, and cast off his sovereignty in despising his command ; more
particularly, sins against knowledge, or against conscience. You may
see the heinousness of these sins by this — all sins, they proceed either
from ignorance, or from oblivion, or from rebellion. Sins of ignorance,
they are not so heinous, though they are sins. A man is bound to
know the will of his creator ; but then ignorance of it is not so heinous.
To strike a friend in the dark is not so ill taken as in the open light.
So there are sins of oblivion, which is an ignorance for the time, for a
man hath not such explicit thoughts as to revive his knowledge upon
himself. He is overtaken, Gal. vi. 1. This a great sin too. Why ?
For the awe of God should ever be fresh and great upon the heart,
and we are to ' remember his statutes to do them.' But now, there
are sins of rebellion, that are committed against light and conscience,
whether they be of omission or commission. We are troubled for sins
of commission against light ; we should be as much for sins of omission,
for they are rebellions against God, when we omit a duty of which we
are convinced : James iv. 17, ' To him that knoweth to do good, and
doth it not, to him it is sin.'
Secondly, Come we to the manner of this obedience, Thou Jiast
commanded us to keep thy precepts diligently. From thence note —
Doct. That we should not only do what God hath required, but we
should do it diligently.
1. Because the matter of keeping God's precepts doth not only fall
under his authority, but the manner also. God hath not only required
service, but service with all its circumstances : 1 Cor. ix. 24, ' I so run
that I may obtain/ It is our duty, not only to run, but so run, not as
in jest, but as in good earnest : Kom. xii. 11, ' Fervent in spirit, serving
the Lord.' Not only serving the Lord, but seething hot in spirit,
when our affections are so strong that they boil over in our lives. And
James v. 16, ' The fervent effectual prayer ; ' that prayer which hath
a spirit and a life in it. Not only prayer is required, but fervency,
not dead and drowsy devotion. So Luke vii. 18, not only it is re
quired that we hear, but to c take heed how we hear,' with what
reverence and seriousness. And Acts xxvi. 7, ' The twelve tribes
served God instantly, day and night,' with the uttermost extension of
their strength, so the word signifies. And for charity, it is not enough
to give, but with readiness and freeness. Be ' ready to communicate:3
like life-honey it must drop of its own accord.
YER. 4.] SERMONS UPON PSALM cxix. 45
2. The manner is the great thing which God requires ; it is very
valuable upon several grounds : Prov. xvi. 2, ' The ways of man are
clean in his own eyes ; but the Lord weigheth the spirits/ What doth
God put into the balance of the sanctuary when he comes to make a
judgment ? When he would weigh an action he weighs the spirits.
He considers not only the bulk, the matter of the action, but the spirit,
with what heart it was done. A man may sin in doing good, but he
cannot sin in doing well ; therefore the manner should be looked to
as well as the matter.
3. It is a good help against slightness. We are apt to put off God
with anything, and therefore we had need to rouse up ourselves to
serve him with diligence : Josh. xxiv. 19, ' You cannot serve the Lord,
for he is a jealous God,' &c. It is another matter to serve the Lord
than the world thinks of. Why? For he is holy and jealous ; he is holy,
and so hates the least failing ; and very jealous, sin awakens the dis
pleasure of his jealousy — he will punish for very little failings. Ananias
and Sapphira struck dead in the place for one lie ; Zacharias struck
dumb for an act of unbelief ; Moses, for a few rash words, never
entered into the land of Canaan; David, for a proud conceit in
numbering the people, lost seventy thousand men with the pestilence ;
the Corinthians, many of them died for unworthy receiving. God is
the same God still: he hates sin as much as ever; therefore we should
not be slight.
4. It is a dishonour to God to do his work negligently : Mai. i. 14,
' Cursed be the deceiver, which hath in his flock a male, and voweth
and sacrificeth unto the Lord a corrupt thing, for I am a great king,
saith the Lord ;' implying that it is a lessening of his majesty. It is a
sign we have cheap thoughts of God, when we are slight in his service.
Christians, we owe our best to God, and are to serve him with all our
might : Deut. vi. 5, * Thou shalt love the Lord thy God with all thy
heart, with all thy soul, and with all thy might.' It is a lessening of
his excellency in our thoughts when everything serves the turn.
5. Keeping the commandment, it is a great trust. God hath left
this trust with us that we should keep his precepts, therefore it is to
be discharged seriously. A man is very careful that hath taken a trust
upon him to preserve it. No men that have given up their names to
Christ, but they have taken up this trust upon them to keep his precepts ;
therefore we should do it with all diligence and needfulness of soul.
6. We have no other plea to evidence our sincerity ; we are guilty
of many defects, and cannot do as we would, — where lies our evidence
then ? When we set ourselves to obey, and aim at the highest exact
ness to serve him with our best affections and strength. A child of
God, he doth not do all that God hath required, but he doth his best,
and then that is a sign the heart is upright. For what is this
diligence, but our utmost study and endeavour after perfection, to avoid
all known evils, and to practise all known duties, and that with as
much care as we can ? Now, this is an argument of our sincerity, and
then our slips are but failings which God will spare, pity, pardon : Mai.
iii. 17, ' I will spare them as a man spareth his own son that serveth
•him/ &c. Where a man is careless, and failings are allowed, then they
are iniquities. A father, out of indulgence, may pass by a failing when
46 SERMONS UPON PSALM CXIX. [SfiB. VI.
his son waits upon him, suppose when he spills the wine and breaks
the glass ; but surely will not allow him to throw it down carelessly or
wilfully. We have no other plea to evidence our sincerity but this.
Use. It presseth us, whatever we do for the great God, to do it with
all our might, Eccles. ix. 10. There is no weighty thing can be done
without diligence ; much more the keeping the commandment. Satan
is diligent in tempting, and we ourselves are weak and infirm ; we can
not do the least thing as we should. And the danger of miscarrying
is so great, that surely it will require all our care. Wherein should we
show this diligence and exactness ? When we keep all the parts of
the law, and that at all times and places, and that with the whole man.
1. When we strive to keep the law in all the points of it. This
was Paul's exercise : Acts xxiv. 16, ' To keep a good conscience void
of offence both towards God and man.' Mark, here was his great
business ; this is to be diligent, when a man labours to keep a good
conscience always. And saith he, Herein, or upon this do I exercise
myself ; that is, upon this encouragement, upon hope of a blessed
resurrection, for that is spoken of there. There are wages and recom
penses enough in heaven, therefore we should not grudge at a little
work, that we may not be drawn willingly from the least part of our duty.
2. When we do it at all times and places, and in all company,
then it is a sign we mind the work, then are we diligent : Ps. cvi. 3,
' Blessed is he that doth righteousness at all times/ Not only now
and then, but it is his constant course. We do not judge men's com
plexions by the colour they have when they sit before the fire. We
cannot judge of men by a fit and pang when they are under the awe
of an ordinance, or in good company ; but when at all times he labours
to keep up a warmth of heart towards God.
3. When he labours to do this with his whole man, not only in
pretence, and with his body, or outward man, but with inward affec
tions : Kom. i. 9, * My God, whom I serve in the spirit/ And the
true people of God are described : Phil iii. 3, ' To worship God in the
spirit/ When they labour to bring their hearts under the power of
God's precepts, and do not only mind conformity of the outward man,
this is to keep the precepts of God diligently. All this is to be under
stood, not in exact perfection ; but it is to be understood of our striv
ing, labouring, watching ; of our praying, and of our exercising our
selves hereunto, that we may with our whole man come under the
full obedience of the law of God, and may manifest it upon all occa
sions, at all times, in all companies and places ; and this is an evidence
of our sincerity.
SEEMON VI.
Oh that my ways were directed to keep thy statutes !— VER. 5.
IN the former verse he had spoken of God's authority ; now he beg-
geth grace to obey : ' Thou hast commanded ;' and ' Oh that my ways
were directed to keep thy statutes ! '
VER. 5.] SERMONS UPON PSALM cxix. 47
1. Note, that it is the use and duty of the people of God to turn
precepts into prayers.
That this is the practice of God's children appeareth : Jer. xxxi.
18, ' Turn thou me, and I shall be turned ; for thou art the Lord my
God.' God had said, ' Turn you, and you shall live ; ' and they ask it
of God, ' Turn us,' as he required it of them. It was Austin's prayer,
Da quod jubes, et jube quod vis, Give what thou requirest, and re
quire what thou wilt. It is the duty of the saints ; for — 1. It suiteth
with the gospel-covenant, where precepts and promises go hand in
hand, where God giveth what he commandeth, and * worketh all our
works in us,' and for us. They are not conditions of the covenant
only, but a part of it. What God hath required at our hands, that
we may desire at his hands. God is no Pharaoh, to require brick
where he giveth no straw. Lex jubet, gratia juvat. The articles of
the new covenant are not only put into the form of precepts, but pro
mises. The law giveth no strength to perform anything, but the
gospel offereth grace. 2. Because by this means the ends of God are
fulfilled. Why doth God require what we cannot perform by our
own strength ? He doth it — (1.) To keep up his right ; (2.) To con
vince us of our impotency, and that upon a trial ; without his grace we
cannot do his work ; (3.) That the creature may express his readiness
to obey ; (4.) To bring us to lie at his feet for grace.
Now, when we turn precepts into prayers, all these ends are accom
plished.
[1.] To keep up his right. If we have lost our power, there is no
reason God should lose his right. A drunken servant is under the
obligation and duty of a servant still; he is unable to do his master's
work, bat he is bound to it. It is unreasonable that another should
surfer through my default. Well, then, God may well command the
fallen creature to keep his precepts diligently. Now, when we deal
earnestly with God about it, it argueth a sense of his authority upon
our hearts. If we were not held under the awe of the commandment,
why should we be so earnest about it ? If men were more sensible of
their obligations, we should have more prayers in this kind. This is
the will of God, and how shall I do to observe it ?
[2.] To convince us of our impotency, and that upon a trial. Prac
tical conviction is best. We may discourse of the weakness and in
sufficiency of the creature, but we are not affected with it till we try.
A diseased man as long as he sits still feels not the lameness of his
joints, but upon exercise it is sensible. Now, these prayers are a pro
fession of weakness upon a trial : Rom. vii. 18, ' For to will is present
with me ; but how to perform that which is good, I find not/ That
presupposeth a search, not I cannot, but I find not, and then we
run to prayer. Every prayer is an acknowledgment of our weakness
and dependence. Who would ask that of another which he thinketh
to be in his own power ?
[3.] That the creature may express his readiness. God will have
us will, though we cannot do. It is true he giveth both : Phil. ii. 13,
' For it is God which worketh in you both to will and to do of his good
pleasure/ But the one by preventing, the other by assisting grace,
Eom. vii. 18. Though we are unable to do what we should, yet it is
48 SERMONS UPON PSALM CXIX. [SEE. VI.
the desire of our hearts. Prayer is the expression of our desire. When
we heartily beg grace, it is a sign the commandment is not grievous,
but our lusts. It much discovereth a man's heart, what he counteth
to be his bondage and the yoke : 1 John v. 3, ' For this is the love of
God, that we keep his commandments ; and his commandments are not
grievous/ Which do we groan under ? the burden of the law, or the
body of death ? That is best seen by our heartiness in prayer.
[4.] To bring us to lie at his feet. God will be owned not only as
a lawgiver, but as a fountain of grace. The precept cometh from God
to drive us to God; his sovereignty maketh way for his grace. He
calleth upon us for obedience, that we may call upon him for help.
First, he giveth us a law, that he may afterwards give us a heart.
God's end is to bring us upon our knees. As hard providences con
duce to bring God and us together, so do hard commandments. Till
we be reduced to a distress, we never think seriously of dealing with
God.
Use. It teacheth us what to do when we meet with anything that is
difficult and impossible to us; as to repent, believe, to renounce a
bewitching lust, or perform a spiritual duty. Two ways we are apt to
miscarry in such a case ; either by murmuring against God, as if he
were harsh and austere, and had ' reaped where he hath not sown, and
gathered where he hath not strewed ; ' or by casting off all out of a
foolish despondency : cut at heart, or else wax faint. These are the
two evils. I shall never get rid of this naughty heart. Or else we
fret against God : Prov. xix. 3, c The foolishness of man perverteth his
way ; and his heart fretteth against the Lord/ Now to prevent these
evils, spread the case before the Lord in this manner —
(1.) Acknowledge the debt. God will keep up the sense of his
authority ; his command must be the reason of our care, as well as his
promise the ground of our hope. (2.) Confess your impotency : 2 Cor.
iii. 5, * Not that we are sufficient of ourselves to think anything as of
ourselves ; but our sufficiency is of God/ This is to empty the bucket
before we go to the fountain. When we are full of self, there is no room
for grace. (3.) Own God's power : Mat. xix. 26, c But Jesus beheld
them, and saith unto them, With men this is impossible ; but with God
all things are possible/ The difficulties that we meet with in the way
to heaven should serve only to make us despair of our own strength
and abilities, not of God's, with whom nothing is impossible. It is a
relief to consider of the divine power, from whence we fetch all our
supplies necessary to life and godliness. (4.) Deal with God earnestly
about help. The command showeth how pleasing such requests are
to God, and you own God not only as a lawgiver, but author of grace.
Do not come in a lukewarm, careless fashion, but ' Oh that my heart
were directed ! ' Sluggish wishes will do no good ; you bespeak your
own denial when you ask grace as a thing of course : Jer. xxxi. 18, ' I
have surely heard Ephraim bemoaning himself thus, Thou hast chastised
me, and I was chastised, as a bullock unaccustomed to the yoke : turn
thou me, and I shall be turned ; for thou art the Lord my God/
2.^ The next thing that we may note, is the serious desire that is in
God's people after holiness. Mark, it is not a velleity, but a volition,
Oh that, noteth the vehemency and heartiness.
VER. 5.] SERMONS UPON PSALM cxix. 49
It is his first desire. David had hitherto spoken assertively ; when he
cometh to speak supplications, his first and chief request to God is,
•' Oh that my ways were directed I ' &c.
Mark again, it is not a desire of happiness, but holiness ; not ' Oh
that I were blessed ! ' but ' Oh that my ways were directed ! ' A mind
to know, a will to obey, and a memory to keep in mind God's precepts.
It is practical holiness : ' Oh that my ways I ' God hath his ways :
' They walk in his ways/ ver. 3. And we have our ways : ' Oh that my
ways were directed I ' that is, all my thoughts, counsels, inclinations,
speeches, actions, were directed by thy statutes. Every commandment
is a royal edict, a statute which God hath made for the governing of
the world.
Now the saints have this desire of holiness —
[1.] From the new nature that is in them. The appetite followeth
the nature : Gal. v. 17, ' The flesh lusteth against the spirit, and the
spirit against the flesh : and these are contrary the one to the other ;
go that ye cannot do the things that ye would/ Desires being the
vigorous bent of the soul, discover the temper of it. The carnal nature
puts forth itself in lustings, so doth the new nature. The main thing
we have by grace is a new heart, that is, new loves, new desires, and
new delights : Rom. viii. 5, * For they that are after the flesh do mind
the things of the flesh, but they that are after the spirit the things of
the spirit/
[2.] Out of love to God, which implieth subjection and conformity
to him. Love to God is testified by a desire of subjection ; for his love
is a love of bounty, ours a love of duty : 1 John v. 3, ' For this is the
love of God, that we keep his commandments ; and his commandments
are not grievous/ It is the great desire of their souls that they may
be subject to God. As he that loveth would not offend the party loved,
so it is their desire to please God in all things ; and as holiness im
plieth a conformity to God, they study to be like him. It is their hope,
their desire, their care. Their hope : 1 John iii. 2, ' But we know that
when he shall appear, we shall be like him ; for we shall see him as
he is.' It is their desire and care in every ordinance : 2 Cor. iii. 18,
1 But we all, with open face beholding as in a glass the glory of the
Lord, are changed into the same image from glory to glory, even as by
the Spirit of the Lord.' And it is their constant endeavour : 1 Peter
i. 15, ' But as he which hath called you is holy, so be ye holy in all
manner of conversation/
[3.] Out of experience of the ways of God, of that goodness and
enlargement of heart that is to be found in them. They have tasted
and seen how good his laws are. They can answer God's appeal, ' Do
not my words do good to him that walketh uprightly ? ' Yea, doubt
less, it is good : Ps. xix. 10, 11, ' The judgments of the Lord are true
and righteous altogether. More to be desired are they than gold, yea,
than much fine gold ; sweeter also than honey and the honeycomb.
Moreover, by them is thy servant warned, and in keeping of them
there is great reward/ The spiritual life is interlined and refreshed
with many sweet experiences.
The use here is, first, a note of discovery ; for men are judged by
their desires, rather than their practices, as being freest from con-
VOL. VI. D
rQ SERMONS UPON PSALM CXIX. [SfiR. VI.
straint; and this is humbly represented by the children of God, to
incline his favour and compassion to them : Neh. i. 11, ' Let thine ear
be attentive to the prayer of thy servants, who desire to fear thy name.
They come short in many things, but they desire to fear God : Isa.
xxvi 8 ' The desires of our soul are to thy name, and to the remem
brance 'of thee.' They could speak little of what they had done for
God Paul was better at willing than performing, till freed from
'this body of death:' Eom. vii. 18, 'For I know that in me, that is,
in my flesh, dwelleth no good thing ; for to will is present with me,
but how to perform that which is good I find not/ This will be our
best evidence to the last, ' Oh that my ways were directed to keep thy
statutes ! '
But may not wicked men have good desires ?
Ans. They may have a loose inclination to good things, but not a
full resolution for God. Wicked men have an enlightened con
science, but no renewed wills. This enlightened conscience may carry
them so far, as to some general approbation of the things of God, which
may produce a wish that they were so and so ; but this doth no good
to the heart. Sparks do not kindle the fire, but coals: a spark is
enough to set us on fire in carnal matters, but not in spiritual. More
distinctly —
[1.] Wicked men may desire their own happiness, though not upon
God's terms : Num. xxiii. 10, ' Oh that I might die the death of the
righteous, and let my last end be like his !' At oportuit sic vixisse.
John vi. 34, 'Evermore give us of this bread' of life. Everyman
would be blessed, and go to heaven, if it were left to his option and
choice ; they like the end, but not the means. There was not a mur
muring Israelite but would count Canaan a good land ; but the giants
and sons of Anak were there.
[2.] They may have some languid and vanishing motions towards the
means as well as the end, being convinced of the necessity of holiness ;
yea, they may draw out their wishes into a cold prayer that God would
make them better ; as lazy persons sometimes express their desires,
Would I were at such a place, and never travel ! Would I had
written such a task, and never put pen to paper ! — Vellent sed nolunt.
When it cometh to trial, they do not set themselves in good earnest to
get that grace they wish for.
What is the difference between a volition and a velleity ?
(I.) Such desires as are not waving, but resolute and fixed. Aquinas
saith, Vdleitas est voluntas incomplete*, a half will. They have a
month's mind to that which is good, but not a thorough resolution ; as
Agrippa, almost persuaded, but not altogether ; such a desire as will
bear up against a strong tide of opposition. It is called the ' setting
of the heart:' 1 Chron. xxii. 19, 'Now set your heart and your soul
to seek the Lord your God.' Whatever cometh of it, they must and
will have grace : Ps. xxvii. 4, ' One thing have I desired of the Lord,
that will I seek after ; that I may dwell in the house of the Lord all
the days of my life, to behold the beauty of the Lord, and to inquire
in his temple/
(2.) Such desires as are absolute, and do not stand upon terms. There
is an hypothetical and conditional will. We would, but with such
VER. 5.] SERMONS UPON PSALM cxix. 51
conditions. I would have Christ, if it did not cost me so dear — to
deny lusts, interests, friends, relations, much waiting, praying, watch
ing, striving. So Mat. xxii. 5, they would come to the supper ; but
house, oxen, farm, merchandise — there was something in the way that
hindered them : there was no full and perfect will. A chapman no
doubt would have the wares he liketh, but will not come to the price.
I will have heaven, whatever it cost me, is the voice of a desiring saint.
(3.) Such desires as are active and industrious ; not a remiss will :
Prov. xiii. 4, ' The soul of the sluggard, desireth, and hath nothing ;
but the soul of the diligent shall be made fat/ Cold, raw wishes are
unuseful and fruitless ; we must work as well as wish. Poor, languid,
inactive desires come to nothing, when men do not put forth their en
deavours, and apply themselves to the prosecution of what is desired.
Faint and sluggish velleities do hurt : Prov. xxi. 25, ' The desire of
the slothful killeth him ; for his hands refuseth labour/ Whatever a
man doth seriously desire to have, he will use proper means to procure
it. Wishes are but the fruits of a speculative fancy, rather than an
industrious affection.
(4.) Such desires as are constant, and not easily controlled by other
desires. Idle, lazy wishes, ineffectual glances, sudden motions, while
their hearts are detained in the speculation of holiness, are like chil
dren's desires, soon put out of the humour. There may be vehement
and sudden lustings in an unregenerated person ; free-will hath its
pangs of devotion. But the apostle declares : Eom. vii. 18, 'To will
is present with me ; but how to perform that which is good I find not/
It is a constant habitual will, not a volatile devotion, that cometh
upon us now and then ; but such a will as is present, as sin is present.
He had said before, 'When I would do good, evil is present with
me/ Whithersoever you go, you carry a sinning nature about with
you. It is present, urging the heart to vanity, folly, lust ; so should
this will be present with you, urging the heart to good.
(5.) Such desires are joined with serious groans and sorrow for our
defects. He cannot be so good as he would, but desireth and com-
plaineth ; therefore God accepteth of the will for the deed : Kom. vii.
24, ' 0 wretched man that I am, who shall deliver me from the body
of this death ? ' Though an unrenewed man seem to desire grace,
yet he feeleth no grief in the want of grace, it never troubleth him ;
his desires do not break out into groans and bitter complaints, because
of indwelling corruption. Now, by these things may you try your
hearts.
3. The third thing observable from hence, is the necessity of direct
ing grace, * Oh that my ways were directed ! '
I shall first premise some distinctions —
[1.] There is a general direction, and a particular direction. (1.) The
general direction is in the word ; there God hath declared his mind in
his statutes : ' He hath showed thee, 0 man, what is good/ Micah
vi. 8. (2.) A particular direction by his Spirit, who doth order and
direct us how to apply the rule to all our ways: Isa. Iviii. 11, 'The
Lord shall guide thee continually/ Now, this particular direction is
either to our general choice : Ps. xvi. 7, ' I will bless the Lord, who
hath given me counsel/ It is the work of God only to teach us how
52 SERMONS UPON PSALM CXIX. [SER. VI.
to apply the rule so as to choose him for our portion. Or secondly, as
to acts and orderly exercise of any particular grace ; so 2 Thes. iii. 5,
' The Lord direct your hearts into the love of God, and into the patient
waitino- for Christ/ Or thirdly, as to the management of our civil
actions'; as the pillar of the cloud went before the Israelites in their
journeys, so doth God still guide his people in all their affairs, both as
to duty and success. As to duty: Prov. iii. 6, ' In all thy ways acknow
ledge him, and he shall direct thy paths.' Ask his counsel, leave, and
blessing : in doubtful things ask his counsel ; in clear cases ask his
leave, ' Shall I go up or not?' and then ask his blessing. As to success:
Prov. xvi. 9, * A man's heart deviseth his way ; but the Lord direct-
eth his steps.' Events cross expectation ; we cannot foresee the event
of things in the course of a man's life, what is expedient, and what
not : Prov. xx. 24, ' Man's goings are of the Lord ; how can a man,
then understand his own way ? ' We purpose and determine many
things rightly, and according to rule, but God disposeth of all events :
Bom. i. 10, ' Making request, if by any means now at length I might
have a prosperous journey by the will of God, to come unto you.' God
brought Paul to Kome by a way he little thought of. Therefore we
need to call God to counsel, and to inquire of the oracle in all matters
that concern family, commonwealth, or church. We need a guide :
Jer. x. 23, * 0 Lord, I know that the way of man is not in himself ;
neither is it in man that walketh to direct his steps.' Affairs do not
depend on our policy or integrity, but on the divine providence, who
ordereth every step, to give such success as he pleaseth.
[2.] Distinction. There is a literal direction, and an effectual direc
tion. (1.) The literal direction is by that speculative knowledge
that we get by the word : Ps. cxix. 105, * Thy word is a lamp unto my
feet, and a light unto my path,' sufficient not only for general courses,
but particular actions. (2.) The effectual direction is by the Holy
Ghost applying the word, and bending the heart to the obedience
of it : Isa. Ixi. 8, * I will direct their work in truth, and I will make
an everlasting covenant with them/ — that is, I will so show them their
way, as to work their hearts to the sincere obedience of it.
Now, to give you the reasons for the necessity of this direction,
three things prove it —
(1.) The blindness of our minds. We are wise in generals, but know
not how to apply the rule to particular cases. The heathens were ' vain
€i/ rot? Stdkayurpois, in their imaginations/ Rom. i. 21. And the same is
true of us Christians : though we have a clearer knowledge of God, and
the way how he will be served and glorified; yet to suit it to particular
cases, how dark are we ! A dial may be well set, yet, if the sun shine
not upon it, we cannot tell the time of the day. The scriptures are
sufficient to make us wise ; but without the light of the Spirit, how do
we grope at noonday !
(2.) The forgetfulness of our memories. We need a monitor to stir
up in us diligence, watchfulness, and earnest endeavours : Isa. xxx.
21, ' And thine ears shall hear a word behind thee saying, This is the
way, walk ye in it, when ye turn to the right hand, and when ye
turn to the left.' The cares and businesses of the world do often
drive the sense of our duty out of our minds. One great end of God's
VER. 6.] SERMONS UPON PSALM cxix. 53
Spirit is to put us in remembrance, to revive truths upon us in their
season. A ship, though never so well rigged, needs a pilot ; we need
a good guide to put us in mind of our duty.
(3.) The obstinacy of our heart. So that we need every moment to
enforce the authority of God upon us ; and to persuade us to what is
right and good. The Spirit's light is so directive, that it is also per
suasive ; there needs not only counsel, but efficacy and power. We
have boisterous lusts, and wandering hearts ; we need not only to be
conducted, but governed. We have hearts that * love to wander,' Jer.
xiv. 10 ; we are sheep that need a shepherd, for no creature is more
apt to stray : Ps. xcv. 10, ' It is a people that do err in their hearts :'
not only ignorant, but perverse ; not in mind only apt to err, but love
to err. Thus you see the necessity of this direction, ' Oh that my
ways were directed to keep thy statutes !'
The uses. Well, then, give the Lord this honour, of being your con
tinual guide : Ps. xlviii. 14, ' For this God is our God for ever and
ever ; he will be our guide even unto death.' You do not own him as a
God, unless you make him your guide : Ps. Ixxiii. 24, ' Thou shalt guide
me with thy counsel, and afterwards receive me to glory/ In vain do
you hope for eternal life else. Therefore —
1. Commit yourselves to the tuition of his grace. A man is to choose
God for a guide, as well as to take him for a lord ; to ask his counsel
as well as submit to his commandments : Jer. iii. 4, ' Wilt thou not
from this time cry unto me, My Father, thou art the guide of my
youth ? '
2. Depend upon him in every action. ' The steps of a good man
are ordered by the Lord ; ' all his particular actions : Bom. viii. 26,
' For we know not what we should pray for as we ought ; but the
Spirit itself maketh intercession for us with groanings which cannot
be uttered.'
3. Seek his counsel out of a desire to follow it: John vii. 17, 'If any
man will do his will, he shall know of the doctrine, whether it be of
God, or whether I speak of myself.' Still walk according to light re
ceived, and it will increase upon you. Such as make conscience of
known truth shall know more. He that cometh with a subjected
mind, and fixed resolution to receive and obey, shall have a discerning
spirit. God answereth men according to the fidelity of their own
hearts.
SEKMON VII.
Then shall I not be ashamed, ivhen I have respect unto all thy
commandments. — VER. 6.
THE Psalmist had prayed for direction to keep God's commandments :
here he showeth the fruit and benefit of that direction.
In the words two things are observable —
1. The description of sincere obedience : respect to all the command'
ments.
54 SERMONS UPON PSALM CXIX. [SflB. VII.
2. The fruit of it : then shall I not be ashamed.
First, Observe ; a sincere heart aimeth at universal obedience to
God's law. Here are to be illustrated —
1 . ' All thy. commandments/
2. ' Having respect' to them. The object ; and the act of the soul.
[1.] All the commandments must be taken notice of, small and
great. (1.) Small, we cannot dispense with ourselves in the least :
Mat. v. 19, ' Whosoever therefore shall break one of these least com
mandments, and shall teach men so, he shall be called the least in the
kingdom of heaven.' We are apt to say, ' It is but a little one, and
my soul shall live.' No sin can be little that is committed against the
great God. It argueth the more wickedness and corruption to break
with God upon every trifling occasion. A little force will make a
heavy body move downward. (2.) As small, so great. The ceremo-
nialist is apt to stand much upon lesser things : John xviii. 28, the Jews
would not enter into the judgment-hall, lest they should be defiled,
yet they sought the life of the Lord of glory. Hypocrites make a
great business about small matters, and in the meantime reject weighty
duties, TO, fiapvrepa TOV vopov : Mat. xxiii. 23, * Ye pay tithe of mint, and
anise, and cummin, and have omitted the weightier matters of the
law, judgment, mercy, and faith ; these ought ye to have done, and
riot to leave the other undone ; ' like one that cometh into a shop to
buy a pennyworth and steals a pound's worth, or is punctual in paying
a small debt that he may get deeper into our books, and cheat us of a
greater sum, comply in circumstances and terms, which yet have their
place, but make no conscience of greater.
[2.] Commandments that require public, and commandments that
require private duties : 2 Cor. vii. 1, ' Having therefore these promises,
dearly beloved, let us cleanse ourselves from all filthiness of the flesh
and spirit, perfecting holiness in the fear of God.' In times of trouble
men content themselves that their hearts are right, as the libertines in
Corinth, and think it is no matter whether they own God publicly,
yea or nay. Then for private duties, some make a fair show to the
world, but in their family converse are loose and careless : David saith,
Ps. ci. 2, ' I will walk within my house with a perfect heart.' If a
man be truly holy he will show it at home as well as abroad ; in his
family, where his constant converse is, yea, in his closet and secret re
tirements. A Christian is alike everywhere, because God is alike
everywhere. We strain ourselves to put forth our gifts in public ; God
will be served with our uttermost in secret also.
[3.] There are commandments that concern the inward as well as
the outward man ; we must make conscience of both : Isa. Iv. 7, ' Let
the wicked forsake his way, and the unrighteous man his thoughts,
and let him return unto the Lord, and he will have mercy/ &c. We
must not only make conscience of our way, or outward actions, but also
of our thoughts ; as we must not do evil before man, so not think evil
before God. Thoughts fall under a law as well as our actions : James
iv. 8, * Draw nigh to God, and he will draw nigh to you. Cleanse your
hands, ye sinners ; and purify your hearts, ye double-minded.'
[4.] There are commands that concern God, and commands that
concern man. There is a first table and a second ; some are very
. 6.] SERMONS UPON PSALM cxix. 55
punctual in dealing with men, but neglectful of God : Eom. i. 18,
1 The wrath of God is revealed from heaven against all ungodliness
and unrighteousness of men, who hold the truth in unrighteousness.'
Both the tables are owned from heaven. Some there are that will not
wrong their neighbour of a farthing, yet stick not to rob God of that
fear, faith, and love that is due to him. Many will not defile their
bodies with promiscuous copulation, but are adulterers and adulter
esses, James iv. 4, running a- whoring from their spiritual husband, and
doting on the creature. Many there are who condemned the rebellion
of Absalom, but rise up against their heavenly Father ; are not mur
derers, but strike at the being of God. Some there are who are very
tender of wronging the reputation of men, yet dishonour God, and are
never troubled for it. Others there are who are much in worship, but
in their dealings with men are very unconscionable: they will not
swear an oath, yet are very uncharitable, censuring their brethren
without any pity or remorse. This is the fashion of the world, to be
in with one duty, and out with another. The commandments are
ushered in with this preface, ' God spake all these words ; ' he that
hath enjoined one hath enjoined another. But now, as the echo ren-
dereth but part of the speech, so do we in our return of obedience.
God spake all, and we return but part.
2. Having respect unto the commandments ; that needeth illustra
tion also. Though we cannot keep all, or any one of them as we
should, yet we must have regard to all, and that equally without any
distinction.
When have we an equal respect to all ? I answer, Three ways —
(1.) Proposito; (2.) Affectu; (3.) Conatu.
[1.] Proposito, in vow and purpose. We must approve of all, and
choose all for our rule, without reservation and indulgence. Some com
mands are more contrary than others to our lusts and interests, and are
less in our power to perform. Now, a sanctified judgment must approve
all, and a sanctified will accept and choose all as equally good, neces
sary, and profitable for us : Rom. vii. 12, ' The law is holy, and the
commandment holy, just, and good ' — the law in general, nay, that
commandment which had wrought such tragical effects in his heart.
It is holy, as being the copy of God's purity ; just, as doing us no
wrong, being no infringement of our just freedom ; good, as being
very profitable to direct and perfect our operations, and to make us
happy here and hereafter. But this approbation is not enough, there
must be consent : ver. 16, 'I consent to the law that it is good/
though it is contrary to my natural inclinations. It is a good law, the
heart must be engaged, ' I will write my laws upon their hearts, and
put them into their minds/ God doth not only give us a knowledge,
or a single approbation of his will, but a will to choose it as our rule
to live by. The heart is suited and inclined to it, and a man giveth
up himself faithfully and entirely to serve God according to the direc
tion of his word.
[2.] Affectu. There must be a sincere affection to all, or a care to
keep them. We must not entertain affection to any known sin :
Ps. Ixvi. 18, * If I regard iniquity in my heart, God will not hear me.' A
man may have a great deal of sin in his heart, but if he cherish and
56 SERMONS UPON PSALM CXIX. [SfiR. VII.
dandle it, and have a regard to it, he is one whom God will not ac
cept His desire is not to offend God, and it is his trouble when cor
ruption gets the start of grace. If a king warneth a city of traitors,
and calleth upon them to search them out, and send them away, and
they never regard the message, but willingly give them harbour and
entertainment, then it is a sign they are disaffected to him: to cherish
a sin after warning is an open rebellion against God.
[3 1 Conatu, in endeavour. We must keep all, conatu, licet non
eventu; it is our labour, though not our success. Those that dispense
with any commandment voluntarily and willingly, have never yet
learned the way of true obedience to God: 2 Kings v. 18, * In this
thing the Lord pardon thy servant, that when my master goeth into the
house of Eimmon to worship there, and he leaneth on my hand, and
I bow myself in the house of Rimmon : when I bow myself in the
house of Eimmon, the Lord pardon thy servant in this thing/ This
is to set up a toleration in our hearts, and to make Satan some allow
ance, to part stakes between God and the devil. There is something
wherein we would be excused, and expect favour in fashions, customs,
ways of profit and advantage. The endeavour must be to keep
all, though the success be not answerable. A mariner that is
beaten back by the winds, yet proveth1 to hold on his course to make
his port. A man that would sit warm shutteth the door and windows,
yet the wind will creep in, though he doth not leave any open passage
for it.
Now, the reasons why we are to have respect to all the command
ments are these following : —
1 . Because they are all ratified by the same authority. There is a
connection between them, as there is between links in a chain ; take
away one, and all falleth to pieces : James ii. 10, * For whosoever shall
keep the whole law, and yet offend in one point, he is guilty of all/
The authority of the law is lost if men may pick and choose as they
please. He that said, ' Thou shalt do no murder/, hath also said,
' Thou shalt keep my Sabbaths.' A quatenus ad omne, the argument
holds. Do one thing as a duty, and that will enforce the practice of all
duties that we are convinced of: Col. i. 10, ' Walk worthy of God in
all well-pleasing/ He that seeketh not to please God in all things,
seeketh not to please God in anything.
2. Because in conversion grace is given to observe all. There is a
universal principle to incline the heart impartially to all. God inf useth
all grace together ; not one particular only in the hearts of his children,
but the whole law. There is a form of grace introduced into the soul
that suits with every point of the law. The heart is framed to resist
every sin, to observe all that God hath commanded. A new-born
infant hath all the parts of a man, though not the strength and bulk ;
so every Christian in regeneration. Men may be born without hands
or feet, but the new creature never cometh out maimed and imperfect.
It is small and weak at first, but it groweth and gathereth strength.
There is no commandment to which it is not suited. Well, then, not
to have respect to all were to hide our talent in a napkin, and to
receive one of God's best gifts in vain. The apostle inferreth it out of
1 Qu. < striveth ' ?— ED.
VER. 6.] SERMONS UPON PSALM cxix. 57
their calling: 1 Peter i. 15, ' But as he which hath called you is holy,
so be ye holy, ev irda-y dvaarpo^fj, in all manner of conversation/ at
home and abroad, among infidels and with their fellow Christians, in
prosperity and in adversity, walk worthy of your calling. As the sun is
placed in heaven, and spreadeth his beams everywhere, nothing is hidden
from his light ; or as the lines run from the centre to every part of the
circumference, so doth grace distil itself in a uniform obedience.
3. A Christian can never be perfect in degrees if he be not perfect
in parts. What is defective in the parts cannot be made up by any
growth. If a man should be born without an arm or a leg, this
cannot be supplied by future growth, he is a maimed man still ; so if
a man be not perfect in parts, hath not respect to all the command
ments, he can never be perfect in heaven. You cannot be ' presented
as perfect in Christ Jesus,' Col. i. 28.
4. They that do not obey all, will not long obey any ; but where profit
or lust requireth it, they will break all, as Mark vi. 20, ' Herod feared
John, knowing that he was a just man, and an holy, and observed him ;
and when he beared him, he did many things, and heard him gladly/
But one command stuck with him ; being pleased with Herodias and
the dancing damsel, that bringeth him to murder, &c. Keep but
your passion a-foot, or your lust a-foot, or your worldliness a-foot, and
it will carry .you farther. One sin keepeth possession for Satan ;
allow but one lust and corruption in the heart, and that will under
mine all, and become thine eternal ruin ; as one leak may sink a ship.
A bird tied by the leg, may make some show of escape. You never
totally renounced Satan's government, and wholly gave up yourselves
to God. By keeping a part, the whole falleth to his share.
Use 1. It reproveth those that make one duty excuse another. Two
sorts there are, — some that go from sins to duties, and others from
duties to sins, that antedate or postdate indulgences. (1.) Those that
antedate, that hope to make amends for their evil course by their
duties, as when men allow themselves in a present carnal practice^
upon the purpose of an after-repentance. It is as if men should dis
temper the body by excess, and then hope to amend all by giving
themselves a vomit ; or contract a sickness voluntarily, because they
will take physic. Certainly men would not sin so freely, if they
were not borne up by promises of future reformation. (2.) That post
date. They go from duties to sins : Ezek. xxxiii. 13, ' When I shall
say to the righteous, that he shall surely live ; if he trust to his own
righteousness, and commit iniquity, all his righteousness shall not be
remembered ; but for his iniquity that he hath committed, he shall
die for it.' If he shall commit a sin upon that confidence of his own-
righteousness. Josiah's breach with God, was after the preparing of
the temple, 2 Chron. xxxv. 20 ; even God's children take the more
carnal liberty because of their duties.
Use 2. Is trial. Have we this sincere respect to all the command
ments ? This may be known —
1. By a constant desire, resolution, and endeavour to be informed
of God's will : Horn. xii. 2, ' And be not conformed to this world, but
be ye transformed by the renewing of your mind, that ye may prove
what is that good, that acceptable and perfect will of God.' And
58 SERMONS UPON PSALM CXIX. [SER. VII.
Epli. v. 17, ' Wherefore be ye not unwise, but understanding what
the will of the Lord is/ A man that desireth to follow God fully,
would fain know the whole latitude and breadth of his duty. A child
of God is inquisitive. He that desireth to keep all, doth also desire
to know all. It is his business to study the mind of God in all things ;
gross negligence showeth we are afraid of understanding our duty.
2. By often searching and trying his own heart, that he may find
where the matter sticketh: Lam. iii. 40, 'Let us search and try our
ways, that we may turn unto the Lord.' Complete reformation is
grounded on a serious search. A chief cause of our going wrong is
because we do not bring our hearts and ways together.
3. Desire God to show it if there be anything in the heart allowed
contrary to the word : Job xxxiv. 32, ' That which I see not, teach
thou me ; if I have done iniquity, I will do no more.' And Ps.
cxxxix. 23, 24, ' Search me, 0 God, and know my heart ; try me, and
know my thoughts ; and see if there be any wicked thing in me ; and
lead me in the way everlasting.' He would not hold on in any evil
course. There is no sin so dear and near to him which he is not
willing to see and judge in himself.
4. When they fail through human infirmity or imprudence, they
seek to renew their peace with God : 1 John ii. 1, ' My little children,
these things write I unto you that ye sin not ; and if any man sin, we
have an advocate with the Father, Jesus Christ the righteous.' They
sue out their discharge in Christ's name. If a man were unclean
under the law, he was to wash his clothes, and bathe himself in water
before evening, and not rest in his uncleanness. Now if we still
abide in our filthiness, and do not fly to our advocate, and sue out
our pardon in Christ's name, it argueth that we have not a respect to
the commandment.
5. They diligently use all holy means which are appointed by God
for growth in faith and obedience : 2 Cor. vii. 1, ' Let us cleanse our
selves from all filthiness of the flesh and spirit, perfecting holiness in
;the fear of God,' and coming up to a greater conformity.
6. A care of their bosom-sin, to get that weakened : Ps. xviii. 23,
* I was also upright before him ; and I kept myself from mine iniquity/
Such as are most incident to us by temper of nature, course of life, or
posture of interests ; the right hand must be cut off, the right eye
plucked out, Mat. v. 29, 30. If thou seekest to cross that sin that is
most pleasing to thine own heart, seekest to dry up that unclean issue
that runneth upon thee ; by that and the other signs may we deter-
anine whether we have a sincere respect to all God's commandments.
Secondly, The next circumstance in the text is the fruit and benefit.
They that have an entire respect to God's laws shall not be ashamed.
I here is a twofold shame: the shame of a guilty conscience, and
.the shame of a tender conscience.
The one is the merit and fruit of sin ; the other is an act of grace.
This here spoken of is to be understood not of a holy self-loathing,
but a confounding shame.
This shame may be considered either with respect to their own
hearts, or the world, or before God at the day of judgment.
VEB. 6.] SERMONS UPON PSALM cxix. 59
1. With respect to their own hearts ; and thus the upright and
sincere shall not be ashamed. There is a generous confidence be
wrayed in duties, in troubles, and in death. (1.) In duties. They can
look God in the face ; uprightness giveth boldness ; and the more
respect we have unto the commandments, the greater liberty have we
in prayer : 1 John iii. 21, 'If our hearts condemn us not, then have we
confidence towards God/ But when men walk crookedly and loosely,
they sin away the liberty of their hearts, and cannot come to God
with such a free spirit. A man that hath wronged another, and
knoweth not how to pay, cannot endure to see him ; so doth sin work
a shyness of God. (2.) In troubles and afflictions. Nothing sooner
abashed than a corrupt conscience ; they cannot ty)ld up their heads
when crossed in the world ; a burden sits very uneasy upon a galled
back ; their crosses revive their guilt, are parts of the curse ; therefore
they are soon blank. But now a godly man is bold and courageous.
Two things make one bold, innocency and independency; and both
are found in him that hath a sincere respect to God's commandments.
Innocency, when the soul doth not look pale under any secret guilt,
and when we can live above the creatures, it puts an heroical spirit or
lion-like boldness into the children of God. (3.) In death. To be able
to look death in the face, it is a comfort in your greatest distresses.
When Hezekiah was arrested with the sentence of death in the mouth
of the prophet, here was his comfort and support, '0 Lord, thou
knowest that I have walked before thee with a perfect heart/ And
Job xiii. 15, ' Though he slay me, yet will I trust in him/
2. Before the world, a man will be able to hold up his head that is
sincere. It is true, he may be reproached and scoffed at, and suffer
disgrace for his strictness ; yet he is not ashamed. Though we dis
please men, yet if we please God, it is enough, if we have his approba
tion : 1 Cor. iv. 3, ' With me it is eXd^o-rov, a very small thing, that
I should be judged of you, or of man's judgment/ To depend on the
words of man is a foolish thing. There is more ground of rejoicing
than of shame. You have the approbation of their consciences, when
not of their tongues. In the issue God will vindicate the righteous
ness of his faithful servants : Ps. xxxvii. 6, * He shall bring forth thy
righteousness as the light, and thy judgment as the noonday/ There
will be no cause in the issue for a Christian to repent of his strict
observance of God's commands.
3. Before God at the day of judgment : 1 John ii. 28, 'And now, little
children, abide in him, that when he shall appear, we may have con
fidence, and not be ashamed before him at his coming/ He is the brave
man that can hold up his head in that day. Wicked men will then be
ashamed — (1.) Because their secret sins are then divulged and made
public : 1 Cor. 4, 5, ' Judge nothing before the time, until the Lord
•come, will who both bring to light the hidden things of darkness, and
will make manifest the counsels of the heart, and then shall every man
have praise of God/ (2.) Because of the frustration of their hopes.
Disappointment bringeth shame. Some do many things, and make full
account of their acceptance with God and reception to glory ; but when
all is disappointed, how much are they confounded ! Rom. v. 5, ' Hope
maketh not ashamed/ because it is not frustrated. (3.) By the con-
60 SERMONS UPON PSALM CXIX. [SfiR. VIT.
tempt and dishonour God puts upon them, banishing them out of ^ his
presence. They become the scorn of saints and angels : Dan. xn. 2,
' And many of them that sleep in the dust shall arise, some to ever
lasting life, and some to shame and everlasting contempt/ But now
the godly are bold and confident : Ps. i. 5, ' The ungodly shall not
stand in the judgment, nor sinners in the congregation of the right
eous ; ' but the godly shall lift up their head with joy and rejoicing.
Now the reasons of this.
Where sin is not allowed, there is a threefold comfort. (1.) Justifi
cation : 1 John i. 7, * But if we walk in the light, as he is in the
light, we have fellowship one with another, and the blood of Jesus
Christ his Son cleanseth us from all sin/ It is an evidence that
giveth us the comfort. He hath failings, but they are blotted out for
Christ's sake. (2.) It is an evidence of sanctification, that a work of
grace hath passed upon us : 2 Cor. i. 12, ' For our rejoicing is this,
the testimony of our conscience, that in simplicity and godly sincerity,
not with fleshly wisdom, but by the grace of God, we have had our
conversation in the world, and more abundantly to you-ward ; ' Heb.
xiii. 18, ' We trust that we have a good conscience, willing in all things
to live honestly/ A universal purpose and an unfeigned respect
hath the full room of an evidence. (3.) A pledge of glory to ensue:
Kom. v. 5, ' And hope maketh not ashamed, because the love of God
is shed abroad in our hearts by the Holy Ghost which is given unto us.
Use. It informeth us, by the rule of contraries, that we deceive-
ourselves if we look for anything from sin but shame : Kom. vi. 21,
" For the wages of sin is death/ Sin and shame entered into the
world together. How were Adam and Eve confounded after the fall !
Sin is odious to God, it grieveth the Spirit ; but the person that com-
mitteth it shall be filled with shame. In the greatest privacy, sin
bringeth shame. Men are not solitary when they are by themselves ;
there is an eye and ear which seeth and observeth them. There is a
law in our hearts which upbraids our sins to us as soon as we have
committed them — a secret bosom -witness.
2. It informeth us what hard hearts they have that have respect to
no commandments, yet are not ashamed. They have outgrown all
feelings of conscience, and so ' glory in their shame : ' Phil. iii. 19,
' Whose end is destruction, whose God is their belly, and whose glory-
is in their shame, who mind earthly things/ Erubuit, salva res esL
By how much less they are ashamed now, the more they shall be ; their
shamelessness will increase their shame : Jer. iii. 3, ' Thou hadst a
whore's forehead, thou refusedst to be ashamed/ The conscience of a
sinner is like a clock, dull, calm, and at rest, when the weights are
down ; but wound up, it is full of motion.
3. Here is caution to God's children. The less respect you have to
the commandments, the more shame will you have in yourselves.
Partiality in obedience breaketh your confidence, and over-clouds your
peace. Therefore, that we may not blemish our profession, let us walk
more exactly. ' So shall we not be ashamed when we have respect to
all God's commandments/
VER. 7.] SERMONS UPON PSALM cxix. 61
SERMON VIII
I will praise thee with uprightness of heart, when I shall have learned
thy righteous judgments. — VER. 7.
IN this verse David expresseth his esteem of the word, by telling what
he would give for the knowledge and practice of it. As we use to
tell a man how thankful we would be if he would do thus and thus
for us ; so, Lord, if tho.u wilt give me to learn thy righteous judgments,
then I will praise thee, &c.
His promise of praise manifesteth his esteem, which should affect our
stupid hearts. The canon is now larger, and the mysteries of the word
are more clearly unfolded. If the saints of God were so taken with it
before, when there were so scanty and dark representations in compari
son of what is now, oh, what honour and praise do we now owe to God !
In this verse observe —
1. The title that is given to the word, thy righteous judgments.
2. His act of duty about it, or the benefit which he desireth, sound
erudition, when I shall have learned.
3. The fruit of this benefit obtained, then will I praise thee.
4. The manner of performing this duty, with uprightness of heart.
First, The title that is given to the word, ' Thy righteous judgments/
or as it is in the margin, ' The judgments of thy righteousness.'
Hence observe —
Doct. God's precepts are, and are so accounted of by his people as,
.righteous judgments, or judgments of righteousness.
There are two terms to be explained —
1. What is meant by judgments.
2. By righteousness.
For the first. Righteousness is sometimes put alone for the word,
and so also judgments (as we shall find in this psalm) ; but here
both are put together to increase the signification. The precepts of
the word are called judgments for two reasons —
1. Because they are the judicial sentence of God concerning our
state and actions.
2. Because of the suitable execution that is to follow.
1. They are the judicial sentence of God concerning our state
and actions. The judicial sentence ; that is, they are the decrees of
the almighty lawgiver, given forth with an authority uncontrollable.
A man may appeal from the sentence of men, but this is judgment.
This is as certain as if he were executed presently. There is injustice
and oppression many times in the courts of men, but ' there is a higher
than the highest regards it, and there be higher than they/ Eccles. v.
8. There may be another tribunal to which we may appeal from the
unjust sentences of men ; but there is no appeal from God, for there is
no higher judicature. Paschalis, a minister of the Albigenses, when
he was burnt at Kome, cited the Pope and his cardinals before the
tribunal of the Lamb. When we are wronged and oppressed here, we
may cite them before the tribunal of God and Christ ; but who can
appeal from the tribunal of Christ himself?
62 SERMONS UPON PSALM CXIX. [SfiR. VIIL
And then this sentence is concerning our state and actions.
[1.] Our state, whether it be good or evil, The word sentenceth
you now; for instance, if a man be in a carnal state: John iii. 18,
' He that believeth not is condemned.' How condemned ? ' already.'
In the sentence of the law, so he is gone and lost. Every unbeliever,
such as all are by nature, is condemned already, having only the
slender thread of a frail life between him and the execution of it.
The sentence of the law standeth in force against him, since he will not
come to Christ to get it repealed. This sentence standeth in force
against all heathens which never heard of Christ, and are condemned
already by the law. But now Christians, or those that take up such
a profession, and have heard of the gospel, on them it is confirmed by
a new sentence, since they will not fly to another court, to the chancery
of the gospel, and take sanctuary at the Lord's grace offered in Jesus
Christ : ' He that believeth, and is baptized, shall be saved ; but he that
believeth not shall be damned/ Mark xvi. 16. Again, when it is
good, the sentence of the word, it is judgment : Kom. viii. 33, ' It is
God that justifieth ; who is he that condemneth ? ' What hath the
officer to do, when a man is absolved by the judge in court ? Con
science is God's deputy, Satan is God's executioner. The witness
is silenced; the executioner hath no more to do when the judge
absolveth, as God doth all by the sentence of the gospel that are will
ing to come under Christ's shadow.
[2.] As the word judgeth and passeth sentence upon our states, so
also upon our actions, thought, word, or deed ; for all these in this
regard come under the notion of acts.
(1.) Thoughts. They are liable to God's tribunal, which can be
arraigned before no other bar, yet the word doth find them out. It
doth not only discover the evil of them : Heb. iv. 12, ' The word of
God is quick and powerful, and sharper than any two-edged sword,
piercing even to the dividing asunder of soul and spirit, and of the
joints and marrow, and is a discerner of the thoughts and intents of
the heart;' but judgeth and sentenceth them: Jer. vi. 19, 'I will
bring evil upon this people, even the fruit of their thoughts.' Men
have only a process against others either for words or actions, but God
hath a process against them for their thoughts. Though in men's
courts thoughts are free, as not liable to their cognisance, yet they are
subject to another judicature.
(2.) ^ Words. Idle words weigh heavy in God's balance. God, that
hath given a law to the heart, hath also given a law to the lips, Mat.
xii. 36, 'Every idle word that men shall speak, they shall give an
account thereof in the day of judgment.' Words will come to be
judged : either we are to give an account of them here, or hereafter ;
either to condemn ourselves for them, and seek pardon, or to be con
demned hereafter before God. A loose and ungoverned tongue will
be one_ evidence brought against men as a sign of their unrenewed
hearts in the day of judgment.
(3.) All our actions. They are sentenced in the word. God hath
declared his mind concerning them : Eccles. xii. 14, ' God will bring
every work into judgment;' things will not be huddled up in that
day. God will not accept of a general bill of account by lump,
VER. 7.] SERMONS UPON PSALM cxix. 63
but every action he will judge it according to the tenor of his word.
This is an amplification of the first reason, why the word or precepts
of God are called judgments, because they are judicial sentences of
God the lawgiver, given forth with an authority uncontrollable con
cerning our estate and actions.
2. The next reason is, because of the suitable execution that is-
to follow in this world and in the next.
f 1.] In this world. It is an easy matter to reconcile the word and
providence together, for providence is but a comment upon the
word; and you may even transcribe God's dispensations from the
threaten ings and promises of the law. The story of the people of the
Jews might have been transcribed from the threatenings of the law,
so that the comminations of the law were but as a calendar and prog
nostication what kind of weather it would be with that people. So-
still the apostle makes the observation : Heb. ii. 2, * Every transgression
and disobedience received a just recompense of reward.' Mark, it is
notable to observe how God hath been punctual in executing the sentence
of every command ; the breach of it hath had a just recompense and re
ward — as I might instance in all the law of God. Moses and Aaron, if
they will not sanctify God according to the first commandment, they
shall be shut out of the land of Canaan ; and if the people will have their
false worship, how will God punctually accomplish it that he will ruin,
them and their posterity ? So Rom. i. 18, you have this general a little
more specified ; God hath not only taken notice of the first table, but
of the second : ' The wrath of God is revealed from heaven,' not only
'against all ungodliness,' but 'unrighteousness of men/ &c. God
from heaven hath owned both tables, and executed the sentence of
the law against sinners : Hosea vii. 12, ' I will chastise them as their
congregation hath heard/ If a man would observe providence, he
might find not only justice in God's dispensations, but truth. I
rather note this, because God's children may smart in this life for
breach of the law. Though sentence of absolution takes place as to
their persons and state, yet in this life they may smart sorely for the
breach of the law. In time of trial God will make the world know he
is impartial, that none shall go free, but the sentence of the word
shall be executed : Prov. xi. 31, ' The righteous shall be recompensed
in the earth, much more the wicked and the sinner.' Recompensed ;
that is, with a recompense of punishment : so Peter reads it out of the
Septuagint, i. Peter iv. 18, ' And if the righteous scarcely be saved,' &c.
It is a hard matter to keep a righteous man from falling under the
vengeance of God : God stands so much upon the credit of his word, that
he deals out smart blows and stripes for their iniquity here in this world.
[2.] In the next world, there is no other sentence given but what is
according to the word : John xii. 48, ' The word that I have spoken, the
same shall judge you in the last day.' God will pronounce sentence then
according to what is said now, either to believers or unbelievers.
Well, then, upon these grounds you see the execution is not only-
judgment, but the very law is judgment. A man that is to be
examined and tried for life and death would fain know how it would
speed with him, and how matters shall be carried beforehand. God
will not deal with you by way of surprise ; he hath plainly told you
£4 SERMONS UPON FSALM CXIX. [SEE. VIII.
according to what rule he will proceed: saith he, ' The word which I
have spoken, the same shall judge you at the last day.
Use. I would apply this first term, judgments, thus : to press us to
regard the sentence of the word more. If you cannot stand before
the word of God, how will you stand before Christ's tribunal at the
last day ? Many times there is a conviction in the ore, though not
refined to full conviction, and that discovers itself thus, by a fear to
be tried and searched : John iii. 20, ' They will not come to the light,
lest their deeds should be reproved.' They that are loath to know are
loath to search : you can have no comfort but what is according to the
tenor of the word, and no happiness but what is according to the sen
tence of the word. What the word doth say to you, as sure as God
is true it will be accomplished to a tittle. God stands upon his word
more than anything : when ' heaven and earth shall pass away,' and
be 'burned like a scroll,' 'not a jot of the word,' either law or
gospel, * shall pass away.' If we did think of this with seriousness,
then one part of the word would drive us to another ; we would run
from the law to the gospel. Sinners could not lie in a carnal state :
this law is not only my rule, but my judgment; and believers could
not be so listless, and secure, and negligent as they are in their holy
calling. Their doom in the word, this would make them seek more
earnestly for pardon and grace, and make them strictly watch over
their hearts and ways. Either we do not believe that the word is
true, or that God will be so punctual and exact as he hath declared.
We dream of strange indulgences for which we have no cause, or else
we would be more frequent at the throne of grace, and more exact
and watchful in the course of our conversations.
Secondly, The next term to be opened is righteousness, another title
given to the word in this psalm : it is so called, Heb. v. 13, ' Unskilful
in the word of righteousness ;' and 2 Tim. iii. 16, 17, it is * profitable
for instruction in righteousness.' But why is the word called right
eousness? Because it shows how a man shall be justified, and how a
justified man should approve himself both to God and man.
1. It showeth how a man shall be justified and accepted as right
eous before God ; therefore the word is called righteousness. This is
a great secret and riddle which was hidden from the wise men of the
world ; they could never have found it out by all the profound re
searches and inquiries of nature into natural things ; unless the word
of God had made it known, it should still have been in the dark. For
righteousness to plead for you. and to find acceptance, alas we should
be thinking of going up to heaven, and going down into the deep ;
no, no, ' the word is nigh thee/ Kom. x. 8. This notion of the right
eousness of Christ was the best notion the world was ever acquainted
with ; that when we all lay guilty, obnoxious to the wrath of God,
and to the revenges of his angry justice, that then the Lord should
reveal a righteousness, * even the righteousness of God, which is by
faith of Jesus Christ unto all and upon all that believe;' as the
apostle amplifies it, Eom. iii. 22. What a rich and glorious discovery
was this of the mind and counsel of God to poor sinners, that he hath
revealed such a righteousness !
2. The word is called righteousness, because it shows how a justified
7.] SERMONS UPON PSALM CXIX. 65
man should approve himself both to God and man, by a holy con
versation. It is the rule of moral righteousness : 1 John iii. 7, ' He is
righteous that doth righteousness/ in the judgment of the word.
There is not only righteousness wrought by Christ for believers, but
also righteousness wrought by Christ in believers, when a man doth
exercise himself in performing his duties to God and man.
Use. Well, then, if we would be skilful in the matters of righteous
ness —
1. Consult often with the word, which is the copy of God's most
righteous will. A man need go no further either for direction, quick
ening, or encouragement. The world despiseth the plain directions
of the word, and crieth up the notion of things, and looketh for quainter
conceits, and things of a more sublime speculation. If we should
only bring scripture, and urge men by God's authority, and call upon
them in Christ's name, and by Christ's arguments, this would be too
low for them. But this is to tax the wisdom of God. He that ' hath
the key of David ' knew what kind of wards would fit the lock — what
directions, what quickening notions and encouragements were fittest
to be used in the case, to gain men to a sense of their duty both to
God and man, and bring them into a way of righteousness.
2. Do you manifest the word to be righteousness : ' Wisdom
should be justified of her children,' Mat. xi. 19. You should evidence
it to the carnal world by taking off their prejudices, that the word
may be justified. The world hath a suspicion ; now evidence it to
the conscience that it is a holy rule, a perfect direction for righteous
ness. The world prieth into the conversation of the saints ; they live
much by sensible things ; therefore declare and evidence it to be a
righteous thing.
So much for the title that is given to the word of God, thy judg
ments and righteousness.
Secondly, We come now to his act of duty about the word, or the
benefit which he desired, ' When I shall have learned.' By learning
he means his attaining not only to the knowledge of the word, but the
practice of it. It is not a speculative light, or a bare notion of things :
John vi, 45, ' Every man therefore that hath heard and hath learned
of the Father cometh unto me.' It is such a learning as the effect
will necessarily follow, such a light and illumination as doth convert
the soul, and frame our hearts and ways according to the will of God ;
for otherwise if we get understanding of the word, nay, if we get it
imprinted in our memories, it will do us no good without practice.
Doct. The best of God's servants are but scholars and students in
the knowledge and obedience of his word.
For saith David, which had so much acquaintance, ' When I shall
have learned.' The professors of the Christian religion were primi
tively called disciples or learners : Acts vi. 2, TO 77X7)^0? T&V fJkiBijTtovl
1 The multitude of the disciples.' This seems to be the true defini
tion of a church, the genus and difference ; the genus is the community
or multitude of men united among themselves, as a corporation, city,
or household. The difference or form is disciples, those that gave up
themselves to Christ to be taught and governed, and to be instructed
in this way and doctrine. So Acts xi. 26, it is said there, * The dis-
VOL. VI. B
66 SERMONS UPON PSALM CXIX. [SER. VIII.
ciples were called Christians first at Antioch.' Christians are dis
ciples and to difference them from the disciples of other men, they
are the disciples of Christ. (1.) The school, that is, the church, where
there are public lectures read to all visible professors ; but the elect
o-ettino- saving knowledge, they are not only taught of men, but taught
of God, they have an inward light. (2.) The book, that is, the scrip
ture, ' which is able to make wise to salvation/ to * make the man of
God perfect/ 2 Tim. iii. 16, 17. Some run to tradition, others cry up
their own reason to the wrong of the scripture ; they make Christ to
be their disciple rather than they his, when they will not receive things
upon his testimony and revelation, as the Socinians. (3.) The teacher
is either supreme or subordinate. The supreme teacher is Christ ;
he is the great prophet of the church : so it is said, John vi. 45, ' They
shall be taught of God.' This is, such a teacher that not only opens
the scripture, but 'opens the understanding,' Luke xxiv. 45. The
subordinate teachers are the ministers of the gospel, whom God useth
for this work ; not out of any indigence, but indulgence ; not for any
efficacy in the preacher, but out of a suitableness to the hearer, as a
means most agreeable to our frail estate, to deal with us by way of
counsel. God can teach us without men, by the secret illapses of his
Spirit ; but he will use those that are of the same nature with our
selves, that have the same temptations, necessities, and affections,
which know the heart of a man. He would use them who, if they
deceive us, must deceive themselves ; he would use men of whose con
versation and course we are conscious ; we know their walk and way ;
he would use them as ' ambassadors' to ' pray us in Christ's stead to
be reconciled to God,' 2 Cor. v. 20. (4.) The lesson which we learn
is not only to know, but to obey. Science without conscience will not
fit our turn, nor suit with the dignity of our teacher. To be like chil
dren that have the rickets, swollen in the head, when the feet are
weak ; we do not learn truth as it is in Jesus till we be regenerated,
for that is a truth for practice and walking, not for talk, Eph. iv. 21.
He is most learned that turns God's word into works : 1 John ii. 4,
5, ' He that saith I know him, and keepeth not his commandments,
is a liar, and the truth is not in him. But whoso keepeth his word,
in him verily is the love of God perfected/ In this school there is no
man counted a proficient, but he that grows in practice. It is not the
curious searcher that is the best scholar, but the humble practitioner ;
when we are cast into the mould of this doctrine, and have the prints,
the stamp and character of it upon our heart ; as Eom. vi. 17, 'Ye
have obeyed from the heart that form of doctrine which was delivered
you/ In the original it is, * Whereto ye were delivered/ When we
come to a physician, it is not enough to know his prescriptions, but
they must be followed. We do not come to Christ as students of
physic, to be trained up in the theory, but as patients ; not as one that
minds the art, but the cure, to do what is prescribed, that we may
know how to get rid of our soul-diseases. Therefore Christ saith,
John viii. 31, ' Then are ye my disciples indeed, if my word abide in
you/ There are Christ's disciples in pretence, and Christ's disciples
indeed ; those that make it their work to get from Christ a power and
virtue to carry on a uniform and constant obedience, these are the
VER. 7.] SERMONS UPON PSALM cxix. 67
true learners. Therefore it will not fit our turn unless we labour to
come under the power of what we learn, as well as get the knowledge ;
and it will not suit with the dignity of our teacher, who doth not only
enlighten the mind, but change us by his efficacy, and leaves a suitable
impression upon the soul. God writeth the lesson upon our hearts ;
that is, not only gives us the lesson, but a heart to learn it. Man's
teaching is a pouring it into the ears. This is God's teaching, to
inform our reason, and move our will: Phil. ii. 13, 'It is God that
worketh in you both to will and to do, of his good pleasure.' He
teacheth us promises so as to make us believe them ; and command
ments so as to make us obey them ; and the doctrine of the gospel
teacheth us so as to stamp the impression of it upon the soul, to
change us into his image and likeness, 2 Cor. iii. 18.
Use. It presseth us to give up ourselves to this learning. Study
the word, but take God for your teacher. Look to him that speaks
from heaven if you would learn to purpose, otherwise our natural
blindness will never be cured, nor our prejudices removed, nor our
wills gained to God ; or if they should be gained to a profession of
truth, it will never hold long. When men lead us into a truth, we
shall easily be led off again by other men ; and all a man's teaching
will never reform the heart. Man's light is like a March sun, which
raiseth vapours, but doth not dispel and scatter them ; so it discovers
lust, but doth not give us power to suppress it ; therefore our main
business must be to be taught of God.
Further, Observe your proficiency in this knowledge : Heb. v. 14,
To ' have your senses exercised to discern both good and evil/ We
should every day grow more * skilful in the word of righteousness/
John xiv. 9, ' Have I been so long time with you, and yet hast thou not
known me, Philip ? ' To be backward in the knowledge of grace
after long teaching, and to be still conflicting with fleshly lusts, which
is the exercise of beginners — so much means and so small experience,
and get no further — this is sad !
Thirdly, The fruit of this benefit obtained, ' Then shall I praise
him/ From hence observe —
1. Upon receipt of every mercy we should praise God. We are
forward in supplication, but backward in gratulation. This is a more
noble duty, and continueth with us in heaven. It is the work of
glorified saints and angels to praise God. All the lepers could beg
health, yet but one returned to give God the glory. This is sad when
it is so ; for this is a more sublime duty, therefore it should have more
of our care. This is a profitable duty: Ps. Ixvii. 5, 6, 'Let the
people praise thee, 0 Lord, let all the people praise thee. Then shall
the earth yield her increase, and God, even our own God, shall bless
us/ The more vapours go up, the more showers come down ; and
the more praises go up, the more mercies. There is a reciprocal inter
course between us and God, by mercies and praises, as there is between
the earth and the lower heavens, by vapours and showers. There are
two words by which our thankfulness to God is expressed, praising
and blessing : Ps. cxlv. 10, ' All thy works shall praise thee, 0 Lord ;
and thy saints shall bless thee/ "What is the difference? Praise
respecteth God's excellences, and blessing respecteth God's benefits.
68 SERMONS UPON PSALM CXIX. [SfiR. VIII.
We may praise a man that never hath done us good, if he be excel
lent and praiseworthy ; but blessing respecteth God's bounty and
benefits ; yet they are promiscuously taken sometimes, as here praise
is taken for blessing.
2. Observe : We should praise God especially for spiritual blessings,
Eph. i. 3. Why ? Partly because these come from the special love of
God. God bestows corn, wine, and oil in the general upon the world ;
but now knowledge, and 'grace, and blessed experiences of communion
with God, these are special things, he bestows them upon the saints,
therefore deserves more thankfulness. Protection, it is the common
benefit of every subject ; but preferment and favour is for friends, and
those that are near to the prince; so this is the favour of his people,
called so Ps. cvi. 5, ' Show me the favour of thy people/ This is a
special blessing God bestoweth upon his own children. Again, these
concern the better part, the inward man, the spirit, the soul, which
is the man. He doth us more favour which heals a wound in the
body than he that only seweth up a rent in our garment (for the
body is more than raiment) ; so he that doth good to our souls is
more than he that doth good to our bodies, which gives outward
blessings, because these are above the body. Again, these are pledges
of eternal blessings in heavenly places : ' He hath blessed us with
spiritual blessings in heavenly places.' But why is it said, { He hath
blessed us with spiritual blessings in heavenly places ' ? Why, there
they began, and there they are consummated ; there was their first
purpose, and there is the final accomplishment. A man may have
the world, and yet never the nearer heaven ; but when he hath grace,
and learned God's statutes, and his heart is gained to obedience of
God's will, this is more than gold, silver, and great riches. Again,
these dispose the heart to thankfulness. There is an occasion to praise
God, and a heart to praise him ; outward mercies give us an occasion,
but spiritual mercies give a disposition. Other things are but motives
to praise God, but these are preparations. And then other things,
they are given in judgment ; these things cannot. A man may have
an estate in judgment, but he cannot have Christ and grace in judg
ment. These things are always given in mercy.
Use. Well, then, the use is to reprove us that we are no more
sensible of spiritual benefits. We love the body more than the soul,
and therefore have a quick sense of bodily mercies. But now, in
soul concernments we are not the like affected. It is for want of
observation to descry the progress of grace, and God's dealings with
the inward man : Col. iv. 2, ' Continue in prayer, and watch in the
same with thanksgiving/ And it is for want of affection. We are
wrought upon by carnal arguments, mercies of flesh and blood, and
showers of rain, food, and gladness. These things make us praise God ;
but that which we get from God in an ordinance, we are not so
sensible of.
3. I observe again, those that have learned God's righteous judg
ments, they are only fit to praise God : Ps. xxxiii. 1, ' Praise is comely
for the upright/ It is unseemly in a wicked man's mouth that he
should be praising of God. It is his duty, but it is not so comely ;
but praise to the upright, this is suitable. Canticum novum et veins
YER. 7.] SERMONS UPON PSALM cxix. 69
Jiomo male concordant, saith Austin. The new song, the psalm of
praise, and the old man, make but ill music. We need a new heart,
if we would go about this work. It is an exercise becoming the godly.
We should be reconciled to God, and have his grace and favour.
Under the law they were to bring their peace-offering, and lay it on
the top of the burnt-offering, Lev. iii. When we come to offer a
thank-offering to God, we should be in a state of amity and friendship
with him. That is the clear moral of that ceremony : ' Sing with
grace in your hearts/ Col. iii. 16. Others have not such matter nor
such hearts to praise God ; they are but tinkling cymbals. But those
that have grace, it is acceptable and comely for them.
4. I observe again, ' I will praise thee when I shall have learned/
&c. Those that profit by the word, they are bound to praise God, and
acknowledge him as the author of all that they have got. The grace
of a teachable heart, we have it from him, therefore the honour must
be his. He that gave the law, he it is that writes it upon the heart.
Alas ! we in ourselves are but ' like the wild ass's colt/ Job xi. 12,
both for rudeness of understanding, and also for unruliness of affection.
Well, then, if we be tamed and subdued, he must have all the glory
and the praise : Ps. xvi. 7, ' Blessed be God that gave me counsel in
my reins/ It was God which made the word effectual, and counselled
us how to choose him for our portion. We were as indocile and in
capable as others. If God had left us to our own swing, what fools
should we have been !
Use. It reproves us because we are so apt to intercept the revenues
of the crown of heaven, and to convert them to our own use, like rebels
against God. This proud pronoun ego, I, I, is always interposing :
' This Babel which / have built/ We are sacrificing to this proud
self : This I have done ; and if God be mentioned, it is but for fashion's
sake, as those women in the prophet Isaiah, ' Only call us by thy
name ; we will eat our own bread, and wear our own apparel ' — I
allude to it. God must bear the name, but we sacrifice to ourselves
in all we get, as if it were our own acquiring. * God, I thank thee/
saith the Pharisee ; yet he trusted in himself that he was righteous,
Luke viii. Oh, learn, then, the commendable modesty of God's servants,
of ascribing all to God : Luke xix. 16, he doth not say my industry,
but * thy pound hath gained another/ And ' by the grace of God I
am what I am.' And ' I laboured more abundantly than they all/
He corrects it presently, ' Yet not I, but the grace of God that was
with me/ 1 Cor. xv. 10. So again : Gal. ii. 20, ' I live ; ' and then,
presently, ' not I, but Christ liveth in me.' Thus should we learn to
be faithful and loyal to God, and deal with him as Joab did to David
when he was like to surprise Rabbah, and take it : 2 Sam. xii. 28,
* Encamp against the city, and take it, lest I take the city, and it be
called after my name.' Let us be very jealous that we do not get into
God's place, and self interpose, and perk up with what we have
attained unto; for the Lord must have all the glory, the praise
must be his.
The fourth circumstance in the text is the manner of performing
this duty of rendering praise ; with an upright heart. I shall not dis
course of uprightness in general, but uprightness in praising God.
70 SERMONS UPON PSALM CXIX. [$ER. IX.
God must be praised with a great deal of uprightness of soul ; that is
the note. This uprightness in praising lieth in two things, — not only
with the tongue, but the heart ; not only with the heart, but the life.
1. Not only with the tongue, but with the heart: Ps. ciii. 1,
' Praise the Lord, 0 my soul, and all that is within me bless his holy
name/ Mark, not only with my tongue, * with my glory,' as he calls
it, but with my soul. Formal speeches are but an empty prattle,
which God regards not: Ps. xlvii. 7, 'Sing ye praises with under
standing.' It is fit the noblest faculty should be employed in the
noblest work. This is the noblest work, to praise God; therefore all
that is within us must be summoned. Church adversaries took up a
customary form : Zech. xi. 5, ' Blessed be the Lord, for I am rich.'
And in Nehemiah it is said, ' Your brethren that hated me said, Let
God be glorious.' In instruments of music, the deeper the belly of the
instrument, the sweeter the melody ; so praise, the more it comes from
the heart, the more acceptable to God.
2. This uprightness implies the life as well as the heart. Honour
given to God in words is many times retracted and disproved by the
dishonour we do to him in our conversations. This is the carrying
Christ on the top of the pinnacle, as the devil did, with an intent he
might throw down himself again. So we seem to advance and carry
him high in praises, that we may throw him down in our lives : Titus i.
16, ' They profess that they know God, but in works they deny him/
Empty compliments God accepteth not, as long as there is blasphemy
in their lives. Our lives must glorify him : Mat. v. 16, ' Let your light
so shine before men that they may see your good works, and glorify
your Father which is in heaven.'
Use. It reproves us that we are no more hearty and serious in the
praises of God. In our necessities, when we want, then we can howl
upon our bed. Our necessity doth put a shrill accent upon our groans,
and sharpen our affections in prayer ; but in praise, how cold and dull
are we ! Surely we should be as warm in the one as in the other. Then
it may press you to live praises, and show forth the praises of him in
your conversation, 1 Peter ii. 7. Hezekiah had been sick, God recovered
him, he penned a psalm of thanksgiving, Isa. xxxviii. 9. Yet it is said,
' He rendered not according to what he received/ &c., 2 Chron. xxxii.,
because his heart was proud and lifted up. If you do not walk more
humbly and closely with God, it is not praise with uprightness of heart ;
it must issue and break out in our actions and course of our conversation.
SERMON IX.
I will keep thy statutes. 0 forsake me not utterly. — VER. 8.
THIS verse, being the last of this portion, is the result of his meditation
concerning the utility and necessity of keeping the law of God. Here
take notice —
1. Of his resolution, I will keep thy statutes.
2. His prayer, 0 forsake me not utterly.
VER. 8.] SEEMONS UPON PSALM cxix. 71
It is his purpose to keep the law ; yet because he is conscious to
himself of many infirmities, he prays against desertion. In the prayer
there is a litotes, more is intended than is expressed. 0 forsake me not.
He means, strengthen me in this work. And if thou shouldest desert
me, yet but for a while, Lord, not for ever ; if in part, not in whole.
Four points we may observe from hence —
1. That it is a great advantage to come to a resolution in a course
of godliness.
2. Those that resolve upon a course of obedience had need to fly to
God's help.
3. Though we fly to God's help, yet sometimes God may withdraw,
and seem to forsake us.
4. Though God seem to forsake us, and really doth so in part, yet
we should pray that it may not be a total and utter desertion.
The notion of statutes I have opened, and also what it is to keep
them in mind, heart, and life. That which we are now to take notice
of is David's resolution. Hence observe —
Doct. 1. That it is a great advantage to come to a resolution in a
course of godliness.
Negatively, let me speak to this point.
1. This is not to be understood as if our resolutions had any strength
in themselves to bear us out. Peter is a sad instance how little our
confidence and purposes will come to : and therefore David here, when
he was most upright in his own resolution, is most diffident of his own
strength ; ' 0 forsake me not : ' implying, if God should forsake him,
all would come to nothing. God must enable us to do what we resolve.
2. Nor is it to be understood that it is in a man's power to resolve ;
this would put grace under the dominion of our will ; it is by prevent
ing grace that we are brought to a serious purpose : Phil. ii. 13, 'He
giveth to will and to do.' Man's will is the toughest sinew in the
whole creation. The very purpose and bent of the heart is the fruit
of regeneration. Free-will hath its pangs, its velleities, which are like
a little morning-dew, that is soon dried up : Hosea vi. 4, ' Our right
eousness is as the morning cloud, and as the early dew it goeth away.'
But the will and resolution that we are to understand here is the fruit
of grace.
3. Not as if the obligation to obedience did arise from our own pur
pose and promise, rather than from God's command ; this were to set
man's authority above God's, and to lay aside the precept, which is the
surer bond and obligation, and to bind the soul with the slender thread
of our own resolutions. When we purpose and promise obedience, we
do but make the old bond and engagement of duty the more active
and sensible upon the soul, so that it is not to jostle out God's autho
rity, but to yield our consent. However, the obligation is the greater ;
for to disobey after we have acknowledged an authority, among men it
is counted a more heinous crime than standing out against the autho
rity itself. A thing that is not due before, yet when we have promised
or dedicated it to God, then it is not in our power ; as in the case of
Ananias, Acts v. But now we are not free before the contract, we have
bonds upon us ; and the business of our promise and resolution is only
to make our obligation more powerful upon the conscience.
72
SERMONS UPON PSALM CXIX. [SER. IX.
4. Not as if it were an arbitrary thing thus to do, and practised by
the saints only for the more convenience of the spiritual life. No ; but it
is a thing required : Acts xi. 23, He ' exhorteth them that, with full
purpose of heart, they would cleave to the Lord/
1 Positively : 1. It is a course which God will bless ; he hath ap
pointed ordinances for this end and purpose that we might come to
this resolution. The promise is first implicitly made in baptism ; there
fore is it called, 1 Peter iii. 21, ' the answer of a good conscience towards
God.' How so ? Why, the covenant binds mutually on God's part and
on ours, and so do the seals which belong to the covenant. It doth
not only seal pardon and sanctification on God's part, but there is a
promise and answer on our part. An answer to what ? To the demands
of the covenant. In the covenant of grace God saith, I will be your
God ; baptism seals that, and we promise to be his people. Now our
answer to this demand of God, and to this interrogatory he puts^to us
in the covenant, it is sealed by us in baptism, and it is renewed in the
Lord's Supper. Look, as in the old sacrifices, they were all a renew
ing of the oath of allegiance to God, or confirming their purposes and
resolutions, you have the same notion to the sacrifice that is given to
the Lord's Supper, for it is called ' the blood of the covenant,' Exod.
xxiv. 7, 8. In the ordinance of the Lord's Supper there we come to
take an obligation upon us ; half of the blood is sprinkled upon us.
And this purpose and resolution to it is still continued and kept afoot
in our daily exercise, invocation, and prayer, wherein either we ex
plicitly or implicitly renew our obedience ; for every prayer is an im
plicit vow, wherewith we bind ourselves to seek those things we ask,
or else we do not engage God to bestow them. Thus it is a course
that God will bless.
2. It is of great necessity to prevent uncertainty of spirit. Until we
come to resolution we shall be liable to temptation ; until we fully set
our faces towards God, and have a bent and serious purpose of heart,
we shall never be free from temptation from the devil, and from evil
men, or from ourselves. From the devil: James i. 8, 'A double-
minded man is unstable in all his ways.' As long as we are wavering,
and suspensive, we can never carry on uniformity of obedience. While
we halt between God and Baal, Satan hath an advantage against us»
So from evil men : David doth express himself as coming to a resolution
in this psalm, ver. 115, * Depart from me, ye evil-doers, for I will
keep the commandments of my God.' There is no way to shake off
those evil companions and associates till there be a bent seriously to
wards heaven. So from ourselves : we have changeable hearts, that ' love
to wander/ Jer. xiv. 10. We have many revoltings and reluctancies ;
therefore, until a sanctified judgment and will concur to make up a
resolution and holy purpose, we shall still be up and down. The
saints, being sensible of their weakness, often bind this upon themselves:
Ps. cxix. 57, ' I have said that I would keep thy words ; ' there was a
practical decree past upon the conscience. And ver. 106, 'I have
sworn, and I will perform it, that I will keep thy righteous judgments/
An oath is the highest assurance among men, and most solemn engage
ment, and all little enough to hold a backsliding heart under a sense
and care of our duty. As long as the Israelites had a will to Canaan,
VER. 8.] SERMONS UPON PSALM cxix. 73
so long they digested the inconveniences of the wilderness. Every
difficulty and trouble will put us out of the way, and we cannot be
secured against an unsteady heart, but by taking up such a course, a
serious resolve of maintaining communion with God. And as it is
useful to prevent temptation, so to excite and quicken our dulness :
we forget our vow and purpose, and therefore we relapse into sin. The
apostle saith, 2 Peter i. 9, * He hath forgotten that he was purged from
his old sins;' that he did renounce these things in baptism. And
Paul puts us in mind of our engagement : Kom. viii. 12, ' We are not
debtors to the flesh, to live after the flesh.' You make vows and pro
mises to God, to renounce the flesh and vanities of the world, and to
give up yourselves to God's service ; and these things are forgotten, and
therefore we grow slight, cold, careless in the profession of godliness;
Use. The first use is to press us to come to a declared resolution to
serve and please God, and to direct us in what manner.
First, Make it with a full bent of heart. Kest not upon a Shall I?
shall I? but ' I will keep thy statutes.' As Agrippa was almost per
suaded to be a Christian, but not altogether, so men stand hovering
and debating. You should resolve, Ps. cxix. 112, ' I have inclined my
heart to perform thy statutes alway to the end/ It is God's work to
incline the heart ; but when the work of grace is passed upon us, then
the believer doth voluntarily incline himself ; his will is bent to serve
God, not by fits and starts, but alway to the end : 1 Chron. xxii. 19y
' Now set your hearts to seek the Lord ; ' that is, resolve, be not off
and on.
But, secondly, In what manner shall we make it ?
1. Seriously and advisedly, not in a rash humour. The people,
when they heard the law, and were startled with the majesty of God,
Deut. v. 28, 29, answered, * All that the Lord hath spoken we will do/
It was well done to come to a purpose and resolution ; but ' Oh, that
there were such a heart within them/ saith God, ' that they would fear
me/ &c. : Josh. xxiv. 19, ' We will serve the Lord/ say the people ;
' You cannot serve the Lord/ saith Joshua. Do you know what it is ?
Eash undertakings will necessarily be accompanied with a feeble pro
secution ; and therefore count the charges, lest you repent of the bar
gain, Luke xiv. 23.
2. Make Christ a liberal allowance, if you would come to a resolu
tion : Mat. xvi. 24, ' He that will come after me/ he that hath a heart
set upon this business, let him know what he must do ; ' let him deny
himself/ &c. When we engage for God, he would have us reckon for
the worst, to be provided for all difficulties. A man that builds, when
he hath set apart such a sum of money to compass it, while he keeps
within allowance, all is well ; but when that is exceeded, every penny
is disbursed with grudging. So if you do anything in this holy busi
ness, make Christ a liberal allowance at first, lest we think of return
ing into Egypt afterward, when we meet with fiery flying serpents,
and difficulties and hardships in our passage to heaven. Let it be a
thorough resolution, that, come what will come, we will be the Lord's.
There should be a holy wilfulness. Paul was resolved to go to Jeru
salem, because he was bound in spirit; and though they did even
break his heart, yet they could not break his purpose.
74 SERMONS UPON PSALM CXIX. [SER. IX.
3. Kesolve as trusting upon the Lord's grace. You are poor weak
creatures ; how changeable in an hour ! not a feather so tossed to and
fro in the air ; therefore we shall fail, falter, and break promise every
day, if we go forth in the strength of our own resolutions. ^ Kesolve as
trusting in the direction and assistance of God's Holy Spirit : if God
undertake for us, then, under God, we may undertake. To resolve is
more easy than to perform, as articles are sooner consented to than
made good ; a castle is more easily built in time of peace than main
tained and kept in a time of war ; and therefore still wait, and depend
upon God for his grace.
4. You cannot promise absolute and thorough obedience, though
you should strive after it, for this you will never be able to perform ;
and your own promises, purposes, and resolutions will but increase
your trouble, though you are still to be aiming after it.
Doct. 2. Those that will keep God's statutes must fly to God's help.
As David doth here, * Oh, forsake me not utterly ; ' that is, Oh,
strengthen me in this work. Three reasons for this —
1. We are weak and mutable creatures.
2. Our strength lies in God's hands.
3. God gives out his strength according to his own pleasure.
1. We are weak and mutable creatures. When we were at our best
we were so. Adam in innocency was not able to stand without con
firming grace, but gave out at the first assault. And still we are mu
table, though we have a strong inclination for the present. When the
precepts of God are propounded with evidence, and backed with pro
mises and threatenings, and a resolution follows thereupon, the fruit of
rational conviction and moral suasion, which is not for the present false
and hypocritical, yet it will not hold without the bottom of grace. It
hath not supernatural, yet it may have moral sincerity. Such a reso
lution was that of the Israelites after the terrible delivery of God's law.
They promised universal obedience, and did not lie in it ; for God saith,
They have done well in their promise ; there was a moral sincerity,
but there wanted a renewed sanctified heart. And those captains
which came to Jeremiah, chap. xlii. 5, intended not to deceive for the
present, when they called God to witness that they ' would do accord
ing to all things for the which the Lord thy God shall send thee to
us.' And Hazael, ' Is thy servant a dog that he should do this thing ? '
Certainly he had abomination of it, when the prophet mentioned that
cruelty of ripping up women with child. But suppose the resolution
to be a fruit of grace and regeneration, yet we have not full power to
stand of ourselves : still we are very changeable creatures in matters
that do not absolutely and immediately concern life and death. Lot,
that was chaste in Sodom, in the midst of so many temptations, you
will find him committing incest in the mountains, where were none
but his two daughters. What a change was here ! David, that was
so tender, that his heart smote him for cutting off the lap of Saul's
garment, one would wonder that he should plot lust, be guilty of
murder, and lie in that stupid condition for a long time. Peter,
which had such courage to venture upon a band of men, and to cut off
Malchus's ear, should be so faint-hearted at a damsel's question ! So,
Awhile the strength of the present impulse and the grace of God is
YEB. 8.] SERMONS UPON PSALM cxix. 75
warm upon the heart, we may keep close to our work while the in
fluence continues ; but afterward, how cold and dead do men grow !
as vapours drawn up by the sun, at night fall down again in a dew.
The people were upon a high point of willingness, mighty forward,
and ready to offer whole cart-loads of gold and silver, 1 Chron.*xxix.
18. What saith David? '0 Lord God, keep this for ever in the
imagination of the thoughts of the heart of thy people, and stablish
their heart unto thee.' We are not always in a like frame.
2. Our strength lies in God, and not in ourselves. When the
apostle had exhorted his Ephesians to all Christian duties, he
concludes it thus : Eph. vi. 10, ' Be strong in the Lord, and
in the power of his might.' This might is in God, he is our
strength. And 2 Tim. ii. 1, 'Be strong in the grace that is in
Jesus Christ.' God would not trust us with the stock in our own
hands, now we have spent our portion, and played the prodigals, but
would have us wait upon him from morning to morning : Ps. xxv. 4,
* Show me thy ways, 0 Lord, teach me thy paths ; lead me in thy
truth, and teach me.' We are apt to embezzle it, or forget God, both
which are very mischievous. When the prodigal got his stock in his
own hands, he went into a far country, out of his father's house. God
would not hear from us, there would not be such a constant commu
nion and correspondence between him and us, if our daily necessities
did not force us to him. Therefore, that the throne of grace might
not lie unfrequented, God keeps the strength in his own hands. We
need to consult with him on all occasions.
3. God gives out his strength according to his own pleasure. God
many times gives the will, when he suspendeth the strength that is neces
sary for the performance. Sometimes God gives scire, a sense and
conscience of duty ; at other times he gives velle, to will, to have a
purpose ; and when he gives to will, he doth not always give posse, to be
able — not such a lively performance. It is possible he may give the will
where he doth not give the deed ; for it is said, Phil. ii. 13, ' He worketh
both to will and to do of his good pleasure.' And Paul certainly doth not
speak as a convinced, but as a renewed man, when he saith, ' To will
is present with me, but how to perform that which is good, I find not.'
He had received the will, and not the deed — finding presupposeth
searching. When we have done all we can, yet how to bring our pur
poses into actions, we cannot tell. Peter had his resolutions (and no
doubt they were hearty and real), yet when he comes to make them
good, what a poor weakling was Peter ! Putdbat se posse, quod se
velle sentiebat — he thought he could do that which he could will,
saith Austin: John xiii. 37, 'Lord, why cannot I follow thee now? I will
lay down my life for thee.' We look upon the willing spirit, and not
upon the weak flesh. It is possible we may lean upon recent dispositions
and affections, as if they would carry us out, without dependence upon
God. Therefore,foralltheparts of spiritual strength he must besoughtto.
The use is —
Use. To press you to beware of presumption and self-confidence,
when }^our resolutions are at the highest for God, and your hearts in
the best frame. Kesolution is needful, as was said before ; but all our
confidences must arise from God's promises, not our own, if we mean
76 SERMONS UPON PSALM CXIX. [SEB. IX.
not to be left in the dirt. This self-confidence in spiritual things I
shall show —
1. How it discovereth itself.
2. How to cure it.
1. It discovereth itself—
[1.] Partly thus, by venturing upon temptations without a call and
warrant. When men will lay their heads in the lap of a temptation,
and run into the mouth of danger, they tempt God, but trust ta
themselves. Peter would be venturing into the devil's quarters ; but
what is the issue ? He denies his master. Dependence upon God is
ever accompanied with a holy solicitude and cautelous fear, Phil. ii. 12,
13. When we go out of God's way it is a presuming upon our own
strength ; for he will keep us in viis, in his ways ; not in prcecipitiisy
when we run headlong into danger.
[2.] When men neglect those means whereby their graces or comforts
may be fed and supplied. A man that is kept humble and depending
will be always waiting for his dole at wisdom's gates, Prov. viii. 34.
We cannot regularly expect anything from God but in God's way.
They who depend upon God will be much in prayer, hearing, and
taking all opportunities. But when men begin to think they need
not pray so much, need not make such conscience of hearing ; when
we are more arbitrary and negligent in the use of means, then we be
gin to live upon ourselves and our own stock, and do not depend upon
the free grace of God to carry us out in our work.
[3.] When you go forth to any work or conflict, without an actual
renewing of your dependence upon God. It is a sign you lean upon the
strength of your own resolutions, or present frame of your heart. The
Ephraimites took it ill that Gideon would go to war, and not call them
into the field when they went out against the enemy, Judges viii. 1.
Oh, may not God much more take it ill that we will go forth to grapple
with the devil and temptations, and go about any business in our own
strength? Therefore, still a sense of our weakness must be upon
us, that we may ' do all in the name of the Lord Jesus ; ' that is, by
help and assistance from him, Col. iii. 17.
[4.] When we boast of our courage before we are called to a triaL
They that crack in their quarters do not always do most valiantly in
the field. Peter's boast, * Though all men should leave thee, yet will
not I/ came to very little ; and you know the story of Mr Saunders
in the Book of Martyrs. ' Let not him that puts on his harness boast
as he that puts it off.' A temptation will show us how little service
that grace will do us which we are proud of, and boast of.
2. To cure carnal confidence, remember your work and your im
pediments. (1.) Consider your work. A full view of duty will check
our rash presumptions. Can you deny yourselves, take up your cross,
maintain and carry on a holy course to your life's end ? And (2.) Ke-
member your impediments. Partly from a naughty heart. You are to
row against the stream of flesh and blood. Satan will be sure to trouble
you, and will assault you again and again. Though he be never so
fully foiled, he will not give over the combat : Luke iv. 13, he de
parted from Christ * for a season/ He had a mind to try the other
bout. And the world will be your let — many discouragements and
8.] SERMONS UPON PSALM cxix. 77
snares from the love and fear of it : 1 John v. 3, 4, ' He that loves
God keeps his commandments, and his commandments are not
grievous ' ; and presently he saith, * And this is the victory that over-
eometh the world, even our faith ; ' implying there is no keeping the
commandments without victory over the world. Now, can you do all
these things in your own strength ? The young man was forward in
resolving to keep the commandments, but he went away sad, for he
had great possessions, Mat. xix. 22. Therefore consider these things,
that you may fly to the Lord Jesus.
Doct. 3. Though we fly to God's help, yet sometimes God may
withdraw and forsake us.
Here I shall speak of the kinds of desertion, and then of the
reasons.
First, For the kinds, take these distinctions : —
1. There is a real desertion and a seeming. Christ may be out of
sight, and yet you not out of mind. When the dam is abroad for
meat, the young brood in the nest are not forgotten nor forsaken.
The child cries as if the mother was gone, but she is but hidden, or
about other business : Isa. xlix. 14, 15, ' Sion said, The Lord hath
forsaken me, and my God hath forgotten me/ In the misgivings of
our hearts, we think God hath cast off all care and all thought of us.
But God's affectionate answer showeth that all this was but a fond
surmise : ' Can a woman forget her sucking-child ? ' &c. So Ps. xxxi.
22, ' I said in my haste, I am cut off before thine eyes : nevertheless
thou heardest the voice of my supplications when I cried unto thee/
We are never more in God's heart many times than when we think
he hath quite cast us off. Surely when the heart is drawn after him
he is not wholly gone. We often mistake God's dispensations. When
he is preparing for us more ample relief, and emptying us of all carnal
dependence, we judge that that is a forsaking ; as Ps. xciv. 18, ' When
I said, My foot slippeth, thy mercy, 0 Lord, held me up/ Sometimes
in point of comfort we are at a loss, and filled with distractions and
troubles, and all is that God may come in for our relief. So in point
of grace : 2 Cor. xii. 10, ' When I am weak, then I am strong/ There
is also a real desertion ; for God grants his people are forsaken some
times : * Though I have forsaken you for a little moment,' Isa. liv. 7, 8,
And Christ, that could not be mistaken, complaineth of it ; and the
saints feel it to their bitter cost.
2. There is internal and external desertion. Internal is with re
spect to the withdrawings of the Spirit: Ps. li. 11, 'Take not thy
Holy Spirit from me.' Now external desertion is in point of afflic
tion, when God leaves us under sharp crosses in his wise providence.
These must be distinguished; sometimes they are asunder, some
times together. And when they are together, God may return
as to our inward comfort and support, yet not for our deliverance :
Ps. cxxxviii. 3, ' In the day when I cried thou .answeredst me, and
strengthenedst me with strength in my soul/ David was in great
straits, and God affords him soul-relief ; that was all the answer he
could get then; support and strength to bear the troubles, but not de
liverance from the affliction. Sometimes the ebb of outward comfort
doth make way for a greater tide and influx of inward comfort:
78 SERMONS UPON PSALM CXIX. [SfiB. IX»
2 Cor. i. 5, ' As the sufferings of Christ abound in us, so our consola
tion also aboundeth by Christ.' Cordials are for a fainting time. When
children are sick and weakly, we treat them with the more indulgence.
God may return, and may never less forsake us inwardly than when
he doth forsake us outwardly : 2 Cor. iv. 16, ' Though our outward
man perish, yet the inward man is renewed day by day.' God makes
sickly bodies make way for the health of the soul, and an aching
head for a better heart. When he seems to cast us off in point of our
external condition, it is to draw us into a more inward communion
with himself, that we might receive greater supplies of his grace.
3. There is a desertion as to comfort, and a desertion as to grace.
The children of God may sometimes lose the feelings of God's love :
Ps. Ixxvii. 1-3, ' My soul refused to be comforted ; I remembered
God, and was troubled ; my spirit was overwhelmed.' Oh, what a word
was that ! Eemembering of God revives the heart ; but to think of
God, and to think of his loss, that was his great trouble. Yet all this
while God may hold communion in point of grace : Ps. Ixxiii. 23,
* Nevertheless, I am continually with thee : thou hast holden me by
•my right hand.' He had been under a conflict, lost his comfort, yet
he acknowledgeth support ; God held him in his right hand. Trouble
and discomfort hath its use ; want of comfort makes way many times
for increase of grace ; and therefore, though a man may be deserted as
to comfort, yet he may have a greater influence of grace from God.
How often doth it fall put thus with God's children, that their right is
more confirmed to spiritual blessings when their sense is lost ! Then
they are more industrious and diligent to get a sense of God's love
again. A summers sun that is clouded yields more comfort and
warmth to the earth than a winter's sun that shines brightest. These
cloudy times have their use and their fruit ; and Christians have the
less of a happy part of communion with God, that they may have
more holiness ; and less of sweetness and sensible consolation, that
they may have more grace.
4. There is desertio correctiva et eruditiva — a desertion for correc
tion, and a desertion for instruction. Sometimes the aim of it is
merely for correction for former sin ; it is a penal overclouding for our
unkind and ungracious dealing with him. God may do it for sins ;
nay, many times for old sins long ago committed ; he may charge them
anew upon the conscience : Job xiii. 24, compared with ver. 26, ' Where
fore hidest thou thy face, and boldest me for thine enemy ?' ' Thou
makest me to possess the iniquities of my youth.' An old bruise may
trouble us long after, upon every change of weather. Many that have
grieved God's Spirit in their youth, after they have been converted,
God will reckon with them about it in their age. A man will smart
for his ungracious courses first or last. Sometimes it is merely for in
struction ; it instructs us chiefly to show us God's sovereignty, with
the changeableness of the best comfort on this side heaven ; to show
us his sovereignty, that he will be free to go and come at his own plea
sure. He will have his people know he is lord, and may do with his
own as pleaseth him. The heavenly eradiations and outshinings of
his love are not at our beck ; God will dispense them according to his
pleasure. A mariner hath no cause to murmur and quarrel with God
VER. 8.] SERMONS UPON PSALM cxix. 79*
because the wind bloweth out of the east when he desireth a westerly
gale. Why ? Because it is his wind, and he will dispose these things
according to his pleasure. So the comfort and outshinings of his love
are his, and he will take them and give them as he thinks good. Again,
to show us the changeableness of the best comforts on this side heaven.
When Christ hath been in the soul with a full and high influx of com
fort, this doth not remain long with us ; God may withdraw. Observe
it, often after the highest enlargements there may be some forsaking.
Cant. v. 1, there we read of a feast between Christ and his beloved :
1 Come eat, 0 friends ; drink, yea, drink abundantly, 0 beloved.' Here
they are feasted with love ; presently we read of desertion, the spouse
waxeth lazy and drowsy, and Christ is gone ; then she is forced to go
up and down to find him. Paul had his raptures ; then a messenger
of Satan to buffet him. The same disciples that were conscious to
Christ's transfiguration — Peter, James, and John, Mat. xvii. — the same
disciples are chosen also to be conscious to his agonies : Mat. xxvi. 37,
1 He took with him Peter, James, and John/ First they had a
flimpse of his glory, then a sight of his bitter agonies and sufferings,
eremiah in one line singing of praise, and in the next cursing the
day of his birth, Jer. xx. 13, 14. After the most ravishing comforts
may be a sad suspension. Jacob saw the face of God, and wrestled
with him, but his thigh halted. There needs something to humble
the creature after these experiences.
5. Desertion is either felt or not felt. Not felt, and then it is more
dangerous, and usually ends in some notable fall ; as Hezekiah, 2 Chron.
xxxii. 31. God left him, and he was not sensible, and then he runs
into pride and vainglory, and draweth wrath upon him and his people.
God's children, when they do not observe his comings and goings, they
fall into mischief, it begins their woe. We do not observe what ex
periences we have of God, then we faint: we do not observe his
goings, then that makes way for some scandal and imprudent and un
seemly action, and that makes way for some bitter and sharp affliction.
But if it be felt, it is the better provided against. If we do not murmur,
but seek to God in Christ to get the loss made up, then it is better.
Meek acknowledgments are better than complaining expostulations.
It is a sign it works kindly.
6. There is a total and a partial desertion. Those who are bent
to obey God may for a while and in some degree be left to them
selves. We cannot promise ourselves an utter immunity from de
sertion, but it is not total. We shall find, for his great name's
sake * The Lord will not forsake his people/ 1 Sam. xii. 22 ; and
Heb. xiii. 5, * I will never leave thee nor forsake thee/ Not utterly,
yet in part they may be forsaken. Elijah was forsaken, but not as
Ahab ; Peter was forsaken in part, but not as Judas, that was utterly
forsaken, until he was made a prey to the devil. So carnal professors
are forsaken utterly until they are made a prey fit for the devil's
tooth. David was forsaken to be humbled and bettered; but Saul
was forsaken utterly to be destroyed. Saith Theophylact, God may
forsake his people so as to shut out their prayers, Ps. Ixxx. 4, so as to
interrupt the peace and joy of their heart, to abate their strength ;
the spiritual life may be much at a stand, and so as sin may break
§0 SERMONS UPON PSALM CXIX. |_SER. IX.
out, and they fall foully ; but not utterly forsaken. But one way or other
God is present ; present in light sometimes when he is not present in
strength, when he manifests the evil of their present condition, so as
to mourn under it ; and present in awakening desires, though not in
giving enjoyment. As long as there is any esteem of God, he is not
yet gone; there is some light and love yet left, manifested by our
desires of communion with him.
7. There is a temporary desertion and an eternal desertion. One
is spoken of, Isa. liv. 7, 8, * For a small moment have I forsaken thee,
but with everlasting kindness will I have mercy on thee.' God may for
sake his servants for a little while : indeed they may have a long winter
of it sometimes ; as David lay for many months under his sin, until
Nathan roused him ; but this is but a moment to the eternity wherein
God loves them. But the eternal forsaking is of the final impenitent,
when God saith, Never see my face more, 'go ye cursed,' &c. Thus
for the kinds.
Secondly, The reasons of desertion.
1. To correct us for our wantonness, and our unkind dealing with
Christ. If we neglect him upon frivolous pretences, certainly he will
be gone : Cant. v. 3, 'I have put off my coat, how shall I put it on ? '
See ver. 6, * My beloved had withdrawn himself, and was gone.' When
we are not at God's call, he will not be at our beck. She that would
not open to Christ, when she opened, Christ was gone.
2. To acquaint us with our weakness. What feathers are we when
the blast of a temptation is let loose upon us ! God will show what
we are by his withdrawing. God left Hezekiah, ' That he might try
him, that he might know all that was in his heart/ 2 Chron. xxxii.
31. When Christ was asleep, the storm arose, and the ship was in
danger. If God be gone but a little, or suspend his influence, we can
not stand our ground.
3. To subdue our carnal confidence : Ps. xxx. 6, 7, ' In my pro
sperity I said, I shall never be moved.' We fall asleep upon a carnal
pillow, then God draws it away : ' Thou didst hide thy face and I was
troubled.' The nurse lets the child get a knock, to make it more
cautious. God withdraws, that we may learn more to depend upon him.
4. To heighten our esteem of Christ, that love may be sharpened
by absence. When once we feel the loss of it to our bitter cost, we will
not part with him again upon easy terms. The spouse when she caught
him would not let him go. Cant. iii. 2, 3, 4 ; then are we more tender
to observe him in his motions.
5. That by our own bitter experience we may learn how to value
the sufferings of Christ, when we taste of the bitter cup of which he
drank for us. Christians, you do not know what it was for Christ to
cry out, ' My God, why hast thou forsaken me ? ' Mat. xxvii. 46, until
we are sensible in our measure and degree of the like. He tasted of
the hell of being forsaken, and we must pledge him in that cup first
or last, that we may know what our Saviour endured for us ; and what
it is for a holy man to want the light of God's countenance, and those
sensible consolations that he formerly had.
6. To prevent evil to come, especially pride, that we might not be
lifted up ; and to entender our hearts to others : 2 Cor. i. 4, ' That we
VEB. 8.] SERMONS UPON PSALM cxix. 81
might comfort others with the comforts wherewith we were comforted
of God.'
Use 1. This informs us that we are not therefore cast out of the
love of God because there may be some forsaking. Desertion is
incident to the most heavenly spirits. Christ hath legitimated this
condition, and made it consistent with grace. It is a disease this
which follows the royal seed ; David, Heman, Hezekiah, these were
forsaken, yet were children of God. It is more incident to the godly
than the wicked and carnal. The carnal may be under bondage;
sometimes their peace may be troubled and disturbed ; but this deser
tion properly is a disease incident to the godly, and none are so
affected with it as they : they have a tender heart ; when God is gone
how are they troubled ! They are very observant, and therefore we
cannot say they are not godly because they are forsaken. But those
that never felt the love of Christ, never knew what communion with
•God means, were never troubled with sin, have none of this affliction ;
bat this is incident to the richest and most heavenly spirit whom
God hath taken into communion with himself.
Use 2. For direction to the children of God.
1. Observe God's comings and goings; see whether you be forsaken.
When God hides himself from your prayers, when means have not
such a lively influence, when you have a strong affection to obey, but
not such help to bring it into act, and you begin to stumble, observe
it ; God is withdrawn, and many times seems to withdraw, to observe
whether you will take notice of it. Christ made as if he would go
further, but they constrained him to stay ; so he makes as if he would
be gone, to see if you will constrain him to tarry.
2. Inquire after the reason: Ps. Ixxvii. 6, *I communed with
mine own heart.' What then ? ' My spirit made diligent search.'
Ay 1 this is the time to make diligent search what it is divides be
tween God and you. Though God doth it out of sovereignty and
instruction sometimes, yet there is ever cause for creatures to humble
themselves, and make diligent search what is the matter.
3. Submit to the dispensation : murmuring doth but entangle you
more ; God will have us stoop to his sovereignty and wisdom before he
hath done. A husband must be absent for necessary occasions; a
frown is as necessary for a child as a smile. David refuseth not to be
tried, only he prays, ' Lord, forsake me not utterly.' It is a fond child
that will not let its parent go out of sight.
4. Learn to trust in a withdrawing God, and depend upon him ;
to stay ourselves upon his name when we see no light, Isa. 1. 10.
Never leave until you find him. Look, as Esther would go into
the king's presence when there was no golden sceptre held forth, so
venture into God's presence when you have no smile and countenance
from heaven ; trust in a withdrawing God ; nay, when wrath breaks
out, when God killeth you : Job xiii. 15, c Though he kill me, yet will
I trust in him.' With such a holy obstinacy of faith should we follow
God in this case.
Doct. 4. When God seemeth to forsake us, and really doth so in
part, yet we should pray that it be not an utter and total desertion.
Isa. Ixiv. 9, ' Be not wroth very sore, 0 Lord, neither remember
VOL. VI. I1
82 SERMONS UPON PSALM CXIX. [SER. X.
iniquity for ever. Behold, see, we beseech thee, we are all thy people/
(1.) Do not despond ; we are very apt to do so : Ps. Ixxvii. 7-9, ' Will
the Lord cast off for ever ? will he be favourable no more ? Is his
mercy clean gone for ever? doth his promise fail for evermore?
Hath God forgotten to be gracious? hath he in anger shut up his
tender mercies ? Selah/ The worst kind of despondency is to lie in sin.
To lie in the dirt, because we are fallen, is foolish obstinacy. (2.) Pray
to God— (1st.) Acknowledging that we have deserved it; (2d.) By
supplication. There is nothing which God hath promised to perform
but we may ask it in prayer : Heb. xiii. 5, * He hath said, I will never
leave thee nor forsake thee/ If thou provest me, let me not miscarry ;
if thou exercisest me, let me not be cut off. Beg his returns. (3.) Give
thanks that God is not wholly gone, as certainly he is not, as long as
you are sensible of your loss, and have a tender heart left. Though
he hath withdrawn the light of his countenance, yet he hath left the
esteem of it, a thirst after God, and a desire of communion with him
self. As long as there is any attraction left, you may find him by the
smell of his ointments.
SEKMON X.
WJierewith shall a young man cleanse Ms way ? By taking heed
thereto according to thy word. — VER. 9.
IN the former part the Psalmist showeth that the word of God pointeth
out the only true way to blessedness. Now, the main thing which the
word enforceth is holiness. This is the way which we must take if
we intend to come to our journey's end. This David applieth to the
young man in the text, * Wherewith shall a young man cleanse/ &c.
In the words there is — (1.) A question asked ; (2.) An answer given.
In the question there is the person spoken of, a young man. And
his work, luherewith shall he cleanse his way f Omnis quceslio sup-
ponit unum, et inquirit aliud. In this question there are several
things supposed.
1. That we are from the birth polluted with sin ; for we must be
cleansed. It is not, ' direct his way/ but ' cleanse his way.'
2. That we should be very early and timeously sensible of this evil ;
for the question is propounded concerning the young man.
3. That we should earnestly seek for a remedy how to dry up the
issue of sin^that runneth upon us. All this is to be supposed.
That which is inquired after is, what remedy there is against it ?
what course is to be taken ? So that the sum of the question is this :
How shall a man that is impure, and naturally defiled with sin, be
made able, as soon as he cometh to the use of reason, to purge out that
natural corruption, and live a holy and pure life to God? The
answer given is, 'By taking heed thereto according to thy word/
Where two things are to be observed — (1.) The remedy; (2.) The
manner how it is applied and made use of.
1. The remedy is the word— by way of address to God, called thy
VER. 9.] SERMONS UPON PSALM cxix. 83
word; because if God had not given direction about it, we should
have been at an utter loss.
2. The manner how it is applied and made use of, by taking heed
thereto, &c., by studying and endeavouring a holy conformity to
God's will.
[1.] I begin with the question ; for, as the careless world carrieth the
matter, it seemeth very impertinent and ridiculous. What have youth
and childhood to do with so serious a work ? When old age hath
snowed upon their heads, and the smart experience of more years in
the world hath ripened them for so severe a discipline, then it is time
to think of cleansing their way, or of entering upon a course of repen
tance and submission to God. For the present, Dandum est aliquid
huic cetati — youth must be a little indulged ; they will grow wiser as
they grow more in years. Oh ! no ; God demandeth his right as soon
as we are capable to understand it. And it concerneth every one, as
soon as he cometh to the use of reason, presently to mind his work,
both in regard of God and himself.
(1.) In regard of God, that he may not be kept out of his right too
long : Eccles. xii. 1, ' Kemember thy creator in the days of thy youth.'
He is our creator ; we have nothing but what he gave us, and that for
his own use and service. And therefore the vessel should be cleansed
as soon as may be, that it may be ' fit for the master's use.' It is a
kind of spiritual restitution for the neglects of childhood and the for-
getfulness of infancy, when we were not in a capacity to know our
creator, much less to serve him. And therefore, as soon as we come to
the use of reason, we should restore his right with advantage.
(2.) In regard of himself. The first seasoning of the vessel is very
considerable : Prov. xxii. 6, ' Train up a child in the way in which he
should go, and when he is old, he will not depart from it.' When
well principled and seasoned in youth, it sticketh by them, before sin
and worldly lusts have gotten a deeper rooting. If Solomon's observation
be true, a man's infancy and younger time is a notable presage what
he will prove afterwards : Prov. xx. 11, ' Even a child is known by his
doings, whether his work be pure, and whether it be right.' Much
may be known by our young inclinations. But, alas ! this is not full
out the case. The vessel is seasoned already ; but ' wherewith shall a
young man cleanse his way ? ' which presupposeth a defilement. No
infant is like a vessel that newly cometh out of the potter's shop,
indifferent for good or bad infusions. The vessel is tainted already,
and hath a smatch of the old man and the corruptions of the flesh :
Ps. li. 5, ' Behold I was shapen in iniquity, and in sin did my mother
conceive me/ We came polluted into the world; our business is to
stop the growth of sin. As a child walloweth in his filthiness, so we
do all spiritually wallow in our blood : Ezek. xvi. 4, 5, ' As for thy
nativity, in the day thou wast born, thou wert not washed in water,
nor swaddled at all. No eye pitied thee, to do any of these unto thee,
to have compassion upon thee ; but thou wast cast out into the open
field, to the loathing of thy person in the day that thou wast born. And
when I saw thee polluted in thy own blood, I said unto thee, when
thou wast in thy blood, Live,' &c. Therefore the question is very
savoury and profitable, ' Wherewith shall a young man,' &c.
84 SERMONS UPON PSALM CXIX. [SER. X.
But why is the young man only specified ?
I answer — All men are concerned in this work. Old men are not left
to themselves, nor wholly given over as hopeless; but youth need it
most, being inclined to liberty and carnal pleasures, and most apt to
be led aside from the right way by the motions of the flesh ; and being
headstrong in their passions, and self-willed, need to have their
fervours abated by the cool and chill doctrines of repentance and con
version to God. And, therefore, though others be not excluded, the
young man is expressly mentioned : unbroken colts need the stronger
bits. The word is of use to all, but especially to youth, to bridle them,
and reduce them to reason.
[2.] The answer — ' By taking heed thereto according to thy word.'
The word, as a remedy against natural uncleanness, is considerable
two ways— as a rule, and as an instrument.
(1.) As the only rule of that holiness which God will accept. All other
ways are but bypaths, as good meaning, or the suggestions of a blind
conscience, custom, example of others, our own desires, laws of men,
superstitious observances, and apocryphal holiness. Nothing is holi
ness in God's account, how specious soever it be, unless it be according
to the word. What doth the word do about all these as the rule ? It
showeth the only way of reconciliation with God, or being cleansed from
the guilt of sin, and the only way of solid and true sanctification and
subjection to God, which is our cleansing from the filthiness of sin. All
religions aim at this — Ut anima sit subjecta Deo, et peccata x in se. No
true peace without the word, nor no true holiness. The first is proved
Jer. vi. 16, * Thus saith the Lord, Stand ye in the ways and see, and ask
for the old paths, where is the good way, and walk therein, and ye
shall find rest for your souls.' The second is proved John xvii. 17,
' Sanctify them through thy truth, thy word is truth.' So that a young
man that is, like Hercules in bivio, to choose his path to true happiness,
will never attain to true peace and sound satisfaction of conscience,
nor to true grace or a hearty subjection to God, but by consulting
with the word. No other rule and direction will serve the turn.
(1.) It is the only rule to teach us how to obtain true peace of con
science. The whole world is become obnoxious to God, and held
under the awe of divine justice. This bondage is natural, and the
great inquiry is how his anger shall be appeased : Micah vi. 6, 7,
' Wherewith shall I come before the Lord, and bow myself before the
high God ? Shall I come before him with burnt-offerings, with calves
of a year old ? Will the Lord be pleased with thousands of rams, or
with ten thousands of rivers of oil ? Shall I give my first-born for my
transgression, the fruit of my body for the sin of my soul ? ' Now
here is no tolerable satisfaction offered, no plaster for the wounds of
conscience, no way to compromise and take up the controversy between
us^and God; but by the propitiation which the gospel holdeth forth all
this is effected. The Gentiles were at a loss, the Jews rested in the
sacrifices, which yet * could not make him that did the service perfect
as pertaining to the conscience,' Heb. ix. 9 ; therefore they fled to
barbarous and sinfully cruel customs, offering their first-born, &c.
There was no course to recover men from their entanglements and
1 Qu. ' pacata' ?— ED.
VEB. 9.] SERMONS UPON PSALM cxix. 85
perplexities of soul, how to pacify God for sin, but they were still
left in a floating uncertainty, till God revealed himself as reconciling
the world to himself in Christ. Now, no doctrine doth propound the
way of reconciliation with God, and redemption from those fears of his
angry justice which are so natural to us, with such rational advantages,
and claimeth such a just title to human belief, as the doctrine of the
gospel. Oh ! then, if the young man would cleanse his conscience, and
quiet and calm his own spirit, he must of necessity take up with the
word as his sure direction in the case. Look abroad, where will you
find rest for your souls in this business of atonement and reconcilia
tion with God ? What strange horrible fruits and effects have men's
contrivances on this account produced ? What have they not invented,
what have they not done, what not suffered upon this account ? and yet
continued in dread and bondage all their days. Now, what a glorious
soul-appeasing light doth the doctrine of satisfaction and atonement
by the blood of Christ the Son of God cause to break in upon the
hearts of men ! The testimony of blood in the conscience is one of the
witnesses the believer hath in himself : 1 John v. 8, ' And there are
three that bear witness on earth, the spirit, the water, and the blood ;'
and ver. 10, ' He that believeth on the Son of God hath the witness
in himself.' (2.) It is the only rule of true holiness. Never was it
stated and brought to such a pitch as it is in the scriptures, nor
enforced by such arguments as are found there; it requireth such
a holiness as standeth in conformity to God, and is determined by
his will. Now it is but reason that he that is the Supreme Being
should be the rule of all the rest. It is a holiness of another rate
than the blind heart could find out ; not an external devotion, nor a
civil course, but such as transformeth the heart and subdueth it to the
will of God, Eom. ii. 15. If a man would attain to the highest exact
ness that a rational creature is capable of, not to moral virtue only,
but a true genuine respect to God and man, he must regard and love
the law of God that is pure. A man that would be holy had need of
an exact rule, for to be sure his practice will come short of his
rule ; and therefore, if the rule itself be short, there will no due provi
sion be made for respects to God or man. But now this is a rule that
reacheth not only to the way, but the thoughts ; that converteth the
soul : Ps. xix. 7, ' The law of the Lord is perfect, converting the soul.'
Take the fairest draughts of that moral perfection which yet is of
human recommendation, and you will find it defective and maimed in
some parts, either as to God or men. It is inferior is hemisphcerii, as
not reaching to the full subjection of the soul to God. There is some
dead fly in their box of ointment, either for manner or end.
(2.) The word is considerable as an instrument which God maketh
use of to cleanse the heart of man. It will not be amiss a little to
show the instrumentality of the word to this blessed end and purpose.
It is the glass that discovereth sin, and the water that washeth it
away. (1.) It is the glass wherein to see our corruption. The first
step to the cure is a knowledge of the disease ; it is a glass wherein to
Bee our natural face : James i. 23, ' For if any be a hearer of the word,
and not a doer, he is like unto a man beholding his natural face in a
glass/ &c. In the word we see God's image and our own. It is the
86 SERMONS UPON PSALM CXIX. [SER. X.
copy of God's holiness, and the representation of our natural faces,
Kom. vii. 9. What fond conceits have we of our own spiritual beauty !
but there we may see the leprous spots that are upon us. (2.) It sets
us a-work to see it purged ; it is the water to wash it out. The word
of command presseth the duty ; it is indispensably required. What
doth every command sound in our ears but * Wash you, make you
clean.' ? This is indispensably required : 1 John iii. 3, ' And every
man that hath this hope in him purifieth himself, even as he is pure ;'
and Heb. xii. 14, ' Follow peace with all men, and holiness, without
which no man shall see the Lord.' Some things God may dispense
with, but this is never dispensed with. Many things are ornamental
that are not absolutely necessary, as wealth, riches : ' Wisdom with an
inheritance is good ; ' so learning. Many have gone to heaven that
were never learned, but never any without holiness. (3.) The word of
promise encourageth it : 2 Cor. vii. 1, ' Having therefore these promises,
dearly beloved, let us cleanse ourselves from all filthiness of the flesh
and spirit, perfecting holiness in the fear of God ; ' and 2 Peter i. 4,
* Whereby are given unto us exceeding great and precious promises,
that by these you might be partakers of the divine nature, having
escaped the corruption that is in the world through lust/ God might
have required it upon the account of his sovereignty, we being his crea
tures, especially this being the perfection of our natures, and rather a
privilege than a burden ; but God would not rule us with a rod of
iron, but deal with rational creatures rationally, by promises and
threatenings. On the one side he telleth us of a pit without a bottom :
on the other, of blessed and glorious promises, things ' which eye hath
not seen, nor ear heard of, neither have entered into the heart of man to
conceive.' Therefore the word hath a notable instrumentality that way.
(3.) The doctrine of the scripture holds out the remedy and means of
cleansing — Christ's blood ; which is not only an argument or motive to
move us to it. So it is urged 1 Peter i. 8, ' Whom having not seen,
ye love ; in whom, though now ye see him not, yet believing, ye rejoice
with joy unspeakable,' &c. It presseth holiness upon this argument.
Why ? God hath been at great cost to bring it about, therefore we
must not content ourselves with some smooth morality, which might
have been whether Christ had been, yea or nay. Again, the word pro
pounds it as a purchase, whereby grace is procured for us ; so it is
said, 1 John i. 7, He hath purchased the Spirit to bless us, and turn
us from our sins. And it exciteth faith to apply and improve this
remedy, and so conveyeth the power of God into the soul : Acts xv. 9,
' Purifying their hearts by faith.'
2. The manner how the word is applied and made use of, ' If he
take heed thereunto according to thy word.' This implieth a studying
of the word, and the tendency and importance of it, which is necessary
if the young man would have benefit by it. David calleth the statutes
of God^the men of his counsel. Young men that are taken with other
books, if they neglect the word of God— that book that should do the
cure upon the heart and mind — they are, with all their knowledge,
miserable : Ps. i. 2, ' His delight is in the law of the Lord ; and in his
law doth he meditate day and night.' If men would grow wise to
salvation, and get any skill in the practice of godliness, they must be
VER. 9.] SERMONS UPON PSALM cxix. 87
much in this blessed book of God, which is given us for direction :
1 John ii. 14, * I have written unto you, young men, because ye are
strong, and the word of God abideth in you, and ye have overcome
the wicked one/ It is not a slight acquaintance with the word that
will make a young man so successful as to defeat the temptations of
Satan, and be too hard for his own lust; it is not a little notional
irradiation, but to have the word dwell in you, and abide in you richly.
The way to destroy ill weeds is to plant good herbs that are contrary.
We suck in carnal principles with our milk, and therefore we are said
to 'speak lies from the womb.' A kind of a riddle; before we are
able to speak, we speak lies — namely, as we are prone to error and all
manner of carnal fancies by the natural temper and frame of our
hearts, Isa. Iviii. 2 ; and therefore, from our very tender and infant-age
we should be acquainted with the word of God : 2 Tim. iii. 15, ' And
that from a child thou hast known the Holy Scriptures.' It may be
children, by reading the word, get nothing but a little memorative
knowledge, but yet it is good to plant the field of the memory ; in time
they will soak into the judgment and conscience, and thence into the
heart and affections.
3. It implieth a care and watchfulness over our hearts and ways,
that our will and actions be conformed to the word. This must be the
young man's daily prayer and care, that there be a conformity between
his will and the word, that he may be a walking Bible, Christ's living
epistle, copy out the word in his life, that the truths of it may appeal-
plainly in his conversation.
All that I have said issueth itself into three points : —
1. That the great duty of youth, as soon as they come to the full
use of reason, is to inquire and study how they may cleanse their hearts
and ways from sin.
2. That the word of God is the only rule sufificient and effectual to
accomplish this work.
3. If we would have this efficacy, there is required much care and
watchfulness, that we come to the direction of the word in every tittle ;
not a loose and inattentive reflection upon the word, careless incon-
siderateness, but a taking heed thereunto.
Now, why in youth, and as soon as we come to the use of reason,
we should mind the work of cleansing our way ?
1. Consider how reasonable this is. It is fit that God should have
our first and our best. It is fit he should have our first, because he
minded us before we were born. His love to us is an eternal and an
everlasting love ; and shall we put off God to old age ? shall we thrust
him into a corner ? Surely God, that loved us so early, it is but reason
he should have our first, and also our best ; for we have all from him.
Under the law the first-fruits were God's, to show the first and best was
his portion. All the sacrifices that were offered to him, they were in their
strength, and young : Lev. ii. 14, * And if thou offer a meat-offering
of thy first-fruits unto the Lord, thou shalt offer for the meat-offering
of thy first-fruits green ears of corn dried by the fire, even corn beaten
out of full ears/ God would not stay till ripened. God will not be
long kept out of his portion. Youth is our best time. Mai. i. 13,
when they brought a weak and sickly offering, ' Should I accept this of
88 SERMONS UPON PSALM CXIX. [SfiR. X*
your hand ? saith the Lord/ The health, strength, quickness of spirit,
and vigour is in youth. Shall our health and strength be for the
devil's use, and shall we put off God with the dregs of time ? Shall
Satan feast upon the flower of our youth and fresh time, and God only
have the scraps and fragments of the devil's table ? When wit is
dulled, the ears heavy, the body weak, and affections are spent, is this
a fit present for God ?
2. Consider the necessity of it. (1.) Because of the heat of youth,
the passions and lusts are very strong : 2 Tim. ii. 22, ' Fly also youth
ful lusts.' Men are most incident in that age to pride and self-conceit,
to strong affections, inordinate and excessive love of liberty : 1 Tim.
iii. 6, ' Not a novice, lest, being lifted up with pride, he fall into the
condemnation of the devil/ A man may make tame fierce creatures,
lions and tigers ; and the fury of youth needs to be tempered and bridled
by the word. It is much for the glory of grace that this heat and
violence is broken when the subject is least of all disposed and pre
pared. (2.) Because none are tempted so much as they. Children
cannot be serviceable to the devil, and old men are spent, and have
chosen their ways ; but youths, who have a sharpness of understanding,
and the stoutest and most stirring spirits, the devil loveth to make
use of such : 1 John ii. 13, ' I write unto you, young men, because ye
have overcome the wicked one/ They are most assaulted ; but it is
for the honour of grace when they overcome, when their fervency and
strength is employed, not in satisfying lusts, but in the service of God
and fighting against Satan. Therefore it is very needful they should
be seasoned with the word betimes.
3. Consider the many inconveniencies that will follow if they do
not presently mind this work. (1.) Death is uncertain, and therefore
such a weighty business as this will brook no delay. God doth not
always give warning. Nadab and Abihu, two rash and inconsiderate
young men, were taken away in their sins ; and the bears out of the
forest devoured the children that mocked the prophet. The danger
being so ^reat, as soon as we are sensible of it, we should flee from it.
When children come to the fulness of reason, they stand upon their
own bottom ; before, they are reckoned to their parents. Oh, woe be
to you if you die in your sins ! Certainly as soon as a man is upon his
own personal account, he should look to himself, lest God cut him off
before he hath made his peace with him. (2.) Sin groweth stronger
by custom, and more rooted ; it gathereth strength by every act. A
brand that hath been in the fire is more apt to take fire again. A
man in a dropsy, the more he drinks, the more his thirst increaseth.
Every act lesseneth fear and strengthened inclination : Jer. xiii. 27,
* Woe unto thee, 0 Jerusalem 1 wilt thou not be made clean ? when
shall it once be?' A twig is easily bowed, but when it grows into
a tree it is more troublesome and unpliable. A tree newly set may
be transplanted, but when long rooted, not so easily. The man that
was possessed of a devil from his childhood, how hardly is he cured !
Mark ix. 29. (3.) Justice is provoked the longer, and that will be a
grief to you first or last. If ever we be brought home to God, it will
cost us many a bitter tear ; not only at first conversion : Jer. xxxi. 18,
' I have surely heard Ephraim bemoaning himself thus : Thou hast
VER. 9.] SERMONS UPON PSALM cxix. 89
chastised me, and I was chastised/ &c., but afterwards, David, though
he began with God betimes, Ps. xxv. 7, yet prays, ' Kemember not
the sins of my youth, nor my transgression ;' and Job xiii. 26, 'For
thou writest bitter things against me, and makest me to possess the
iniquities of my youth.' Old bruises may trouble us long after, upon
every change of weather, and new afflictions revive the sense of old
sins ; they may stick by us. We think tricks of youth are not to be
stood upon : you may have a bitter sense of them to your dying day.
(4.) You will every day grow more useless to God : the exercise of
religion dependeth much on the vigour of affections. Again, it is very
profitable ; it brings a great deal of honour to God to begin with him
betimes. All time is little enough to declare your respects to God.
And it is honourable for you. Seniority in grace is a preferment : they
were * in Christ before me,' saith Paul. An old disciple is a title of
honour. To grow grey in Christ's service, and to know him long, it
maketh the work of grace more easy. The dedication of the first-fruits
sanctified the whole lump : Lam. iii. 27, ' It is good for a man that he
bear the yoke in his youth,' to be inured to strictness betimes. Dis
positions impressed in youth increase with us. Again, it will be very
comfortable when the miseries of old age come upon you. As the ant
provideth in summer for winter, so should we provide for age. Now
what a sweet comfort will it be, when we are taken off from service,
that while we had any strength and affections, God had the use of
them ! Then our age will be a good old age.
Use 1 is for lamentation that so few youths take to the ways of
God. No age doth despise the word so much as this, which hath most
need of it. It is a rare thing to find a Joseph, or a Samuel, or a Josiah,.
that seek God betimes. Go the universities, and you will find that
those that should be as Nazarites consecrated to God, live as those
that have vowed and consecrated themselves to Satan : Amos ii. 1 1,
' And I raised up of your sons for prophets, and of your young men for
Nazarites/ &c. The sons of the prophets in their youth were bred for
a more strict discipline in their holy calling, separated from worldly
delights, to be a stock of a succeeding ministry. But, alas I they
spend their time in vanity, bringing nothing thence but the sins of the
place, and vainly following the sinful customs of the country. How
few regard the education of their youth in knowledge or religious
practice ! Families are societies to be sanctified to God, as well as
churches. The governors of them have as truly a charge of souls as
the pastors of churches. They offer their children to God in baptism,
but educate and bring them up for the world and the flesh. They be
wail any natural defect in them, if their children have a stammering
tongue, a deaf ear, or a withered leg ; but not want of grace. We have
a prejudice, and think they are too young to be wrought upon ; but
God's word can break in with weight and power on young ones : Luke
xi. 1, ' One of his disciples said unto him, Lord, teach us to pray, as-
John also taught his disciples ;' and Mat. xxi. 15, 16, ' When the chief
priests and scribes saw the wonderful things that he did, and the
children crying in the temple, and saying, Hosanna to the son of
David ; they were sore displeased, and said unto him, Hearest thou
what these say ? And Jesus said unto them, Yea ; have ye never
90 SERMONS UPON PSALM CXIX. [SfiR. XL
read, Out of the mouths of babes and sucklings thou hast perfected
praise ? ' They learned it of their parents : Mat. xxi. 9, * And the multi
tudes that went before, and that followed, cried, saying, Hosanna to the
son of David.' We should often be infusing good principles in youth.
Corruption of youth is one of the saddest symptoms of approaching
judgment.
Use, 2 is exhortation to young ones. You that are to begin your
course, begin with God : you have no experience, yet you have a rule ;
you have mighty lusts, but a stronger spirit. No age is excluded from
the promise of the Spirit : Joel ii. 28, 29, 'And it shall come to pass
afterward, that I will pour out my Spirit upon all flesh ; and your sons
and your daughters shall prophesy, your old men shall dream dreams,
id
Baptist
Ghost even from his mother's womb ;' and Mark x. 14, ' Suffer little
children to come unto me, and forbid them not, for of such is the king
dom of God.' There is power to enlighten you, notwithstanding all
your prejudices; to subdue your lusts, notwithstanding the power of
corruptions : 1 John ii. 13, 14, ' I write unto you, young men, be
cause ye have overcome the wicked one. I write unto you, little chil
dren, because ye have known the Father/ &c.; and see Gen. xxxix. 9.
It will be a great comfort to you when you die that your great work is
over. Oh, what a sad thing is it that, when the body is going to the
grave, the soul hath not yet learned to converse with God ! Hosea viii.
12, * I have written to them the great things of my law ; but they
were counted a strange thing.' God hath written an epistle to us, and
we will not read it nor consult with it ; are wholly strangers to it. But
now, when acquainted with God, it will not be so irksome to go to him.
SEKMON XL
With my whole heart have I sought thee: 0 let me not wander from
thy commandments. — VER. 10.
THE Psalmist had in the former verse directed the young man to dili-
gence^and attention unto the word ; but the word doth nothing unless
we join prayer ; and therefore now he gives an example in his own
person. Having spoken of the power of the word to cleanse the way,
now saith he, ' With my whole heart,' &c.
Here take notice —
1. Of David's argument, with my whole heart have I sought thee.
2. His request, 0 let me not wander from thy commandments.
First, For David's argument, ' I have sought thee with my whole
heart.' He pleadeth his own sincerity. I showed you largely what
it is to seek God, and that with the whole heart, in the second verse.
I shall not repeat anything ; only, that I may not dismiss this clause
without some note, observe, first, that it is the duty and practice of
Prod's children to seek him.
VER. 10.] SERMONS UPON PSALM cxix. 91
You have David's instance in the text and elsewhere. It is their
general character : Ps. xxiv. 6, ' This is the generation of them
that seek him, that seek thy face, 0 Jacob. Selah/ God's children
are a generation of seekers. They find hereafter, but now they seek.
Their great business is to be seeking after God, more ample and full
communion with him.
Seeking of God implies three things : —
1. There is a more general seeking of God, for relief of our sin and
misery by nature.
2. More particular, upon special occasions.
3. There is a constant seeking of God in the use of his ordinances.
1. There is a more general seeking of God, for relief of our sinful
and wretched condition by nature. Adam, when a sinner, ran away
from God ; and therefore all our business is now to seek him, that we
may find him again in Christ Jesus. The general address that is
made to God for pardon and reconciliation, it is often called a seeking
of God in scripture ; so it is taken Isa. Iv. 6, ' Seek ye the Lord while
he may be found ; call upon him while he is near ; ' that is, get into
favour with God before it be too late. So Amos v. 6, * Seek the
Lord, and ye shall live.' This notes our general address for pardon
and reconciliation.
2. There is a more particular seeking of God ; that notes our
addresses to God either in our exigencies and straits, or in all our
business and employment.
[1.] In our exigencies and straits. And so we are said to seek God
when in doubts we seek his direction, James i. 5 ; when in weakness
we seek strength ; in sickness, health ; in troubles, comfort. Asa is
blamed that he ' sought not to the Lord, but to the physicians.' Paul's
messenger of Satan drives him to the throne of grace : 2 Cor. xii. 8,
* For this I sought the Lord thrice.' He would knock again and again,
to see what answers he could get from God.
[2.] In all our businesses and affairs God must be sought unto, and
we must ask his leave, his counsel, and his blessing. Pagans, before
the awe of religion was extinguished, would begin with their gods in
every weighty enterprise. A Jove, principium was an honest heathen
principle. Laban consults with his teraphim ; Balak sends for Balaam;
they had their oracles that they would resort to. So far as any nation
was touched with a sense of a divine power, they would never venture
upon anything without consulting with their gods. And it is enjoined
as a piece of religious good manners to own God upon all occasions : Prov.
iii. 5, ' In all thy ways acknowledge him.' It is an acknowledgment of
God, an owning him as a God, that we would be asking his leave,
counsel, and blessing. His leave must be asked, though the thing be
never so lawful and easy. We are taught every day to ask our daily
bread, though we have it by us, that we may not, like thieves and robbers,
use his goods without his leave. So for his counsel ; he is sure to mis
carry that makes his bosom his oracle, his wit his counsellor. It is a
high piece of spiritual idolatry to lean upon our own understanding, and
think to carry even the ordinary affairs of any day without asking coun
sel from God. And then his blessing. God is not an idle spectator, he
disposeth of all events, and giveth the blessing : Jer. x. 23, * The way
92 SERMONS UPON PSALM CXIX. [SEE. XI.
of man is not in himself ; it is not in man that walketh to direct his
steps ; ' that is, as to any happy issue. God doth the more stand
upon his right that he may the oftener hear from us, and that we
may have many occasions to bring us to the throne of grace. Now
this is the constant practice of God's children. David always ran to the
oracle or the ephod when he had any business to do : 1 Sam. xxiii.,
Shall I do thus and thus, or shall I not ? ^ Jacob in his journey would
neither go to Laban, nor come from him, without a warrant. Jehosha-
phat in the business of Eamoth-Gilead would not stir a foot until he
had counsel from God ; he sends not only to the captain of the host,
but to the prophet of the Lord : ' Inquire, I pray thee, of the Lord to
day,' 1 Kings xxii. 2 ; Judges i. 1, ii. 28.
I have spoken this to show why the children of God are called the
generation of them that seek him.
3. The third thing that may be called seeking of God is our observ
ance of him in the use of his ordinances. It is one thing to serve God,
another thing to seek God ; one thing to make God the object, another
thing the end of our worship. To seek God only in our necessity, and
not to seek God in his ordinances, argueth a base spirit. Christians,.
our losing God in Adam, that makes us seek him in a way of recon
ciliation. Our want of God in straits, and in the course of our affairs,
maketh us seek him by way of supply. But now our duty to God, and
love to him, should make us seek him in his ordinances by way of
communion ; and in this sense seeking God is often spoken of in scrip
ture : Ps. xxii. 26, * They shall praise the Lord that seek him ;' that
is, that wait upon him, and maintain communion with him in the
means of grace.
Well, then, let us be more in seeking of God. If we would find him
in heaven, we must seek him on earth : Heb. xi. 6, ' He is a rewarder
of them that diligently seek him/ They that seek his favour, that
often resort to him, carry on a constant communion with him ; those
that are waiting for his power and presence in his ordinances, these
are the men God will own. We are not fit to receive so great a bless
ing as God's favour if we will not look after it with diligence.
Secondly, Observe, those that seek God aright, must seek him with
their whole heart.
But how is that ? Besides what hath already been spoken of it in
the second use, it npteth three things —
1: Sincerity of aims.
2. Integrity of parts.
3. Uniformity of endeavours.
1. Sincerity of aims. Many pretend to seek God, but indeed they
do but seek themselves. As those that followed Christ for the loaves,
that take up religion upon base and carnal respects: John vi. 26,
' Verily I say unto you, Ye seek me, not because ye saw the miracles,
but because ye did eat of the loaves, and were filled/ There was much
outward diligence, but a false heart lurking under it ; their belly drove
them to him. Of all by-ends this is the worst and basest : Vix diligitur
Jesus propter Jesum. — Jesus Christ is scarce loved for Jesus' sake.
Yet, further, those that prayed to God for corn, wine, and oil, and did
not seek his favour and grace in the first place, see what the Lord
VER. 10.] SERMONS UPON PSALM cxix. 93
saith of them : Hosea vii. 14, ' They have not cried unto me with their
heart, when they howled upon their beds.' They did seek God, but
yet it is counted howling. They only minded the supply of outward
wants ; and made prayer merely to be an act of carnal self-love. And
then it is but howling, such a noise as a dog or a beast would make
when he wants his food. Christians, no doubt they were instant, there
was a world of earnestness, they were affected when the stroke was
upon them, and seriously desired to get rid of it, but ' they have not
cried to me with their whole heart.' It was but such a sense of pain
and want as the beasts have. If there be anything sought from God
more than God, or not for God, we do not seek him with the whole
heart, but only for other uses.
2. It notes integrity of parts. We read in scripture of loving God,
not only with the heart, but with the ' whole heart ; ' and of believing,
not only with the heart, Bom. x. 10, but of believing with the ' whole
heart,' Acts viii. 37 ; because seeking of God is but a metaphorical
term, by which faith is expressed ; therefore let us see what it is to
believe with the whole heart. The doctrine of the gospel is not only
true, to work upon the understanding, but it is good, so as to move and
draw the will : 1 Tim. i. 15, * This is a faithful saying, and worthy of
all acceptation/ &c. Not only 'a faithful saying' — that is, a true
doctrine — ' that Jesus Christ came into the world to save sinners,' but
it is ' worthy of all acceptation/ It is an excellent doctrine to ravish
the will. Now, observe what a great deal of difference there is between
men in believing. Some that hear the gospel, and have only a literal
knowledge of it, so as to be able to talk of it, so as to understand the
words and syllables, to know what it means ; they may have some
clearness of understanding this way, but there is not a sound assent.
There are others affected so with the gospel, as by the common in
fluence of the Spirit they may assent to the truths delivered concerning
God and Christ, and salvation by him, yet do not give it entertainment
in their hearts. These may be said to seek God, but not with the
whole heart. A speculative, naked, and cold assent they may have,
but that is not enough. It is not enough to see food that is whole
some, but you must eat it. Nor is it enough to understand the gospel,
and believe that it is true, but we must embrace it; it must be
accepted, else we do not believe with the whole heart. The word is
propounded to man as true. Now, the truth made known may cause
a speculative assent. This may draw profession after it ; and this we
call historical faith, because we are no more affected with the gospel
than with an ordinary history which we read and believe. The word
is propounded again as good, to move and excite the will. Now, there
is a twofold good — the good of happiness, and the good of holiness.
The good of happiness, that which is profitable and sweet. Then there
is the good of holiness. Now, there are many that look upon the
gospel as good and profitable, because it offereth pardon and eternal
life ; such comfort to the conscience, and such good to our whole
souls. We may be affected with it as a good doctrine. Naturally,
man hath not only a sense of religion, but he hath a hunger after
immortality and everlasting blessedness. Therefore, since the gospel
doth so clearly promote happiness, it may be greedily catched hold of
94 SERMONS UPON PSALM CXIX. [SfiR. XL
by those whose hearts are affected, while they look upon it under these-
notions ; and they may be so far affected that they may for a while
not only profess it out of danger, but when some danger doth arise
they may defend their opinions with some care. Yet this is not with
all the heart. Why ? As soon as any great danger doth arise, out
of which there is no escape, as gibbets, fires, racks, ignominy, and
utter loss — as soon as persecution arose, saith Christ, all this ardour
and heat of spirit which they did formerly seem to have, comes to-
nothing. What is the reason it vanisheth ? Because they receive the
gospel rather upon those notions of interest and profit, than of duty and
holiness ; and the impression of the profitableness of the gospel, as a
doctrine of happiness, was not so deeply rooted in them, not so durable,
that the hope of the future good would be prevalent over the fear of pre
sent evil and danger. There may be some desires of heaven in a carnal
breast, but they are easily blotted out by worldly temptations ; but the
true desires of holiness are lasting, and will prevail over our lusts.
3. Believing with all the heart implies uniformity of endeavours.
Oftentimes the soul may be strongly moved and affected for the present,
and carried out to the gospel under the notion of holiness ; but it is
but the lighter part of the soul that is so moved, not the whole heart,
therefore it is not durable. The people meant as they spake when
they were willing to come under the obedience of the word. God
gives them that testimony : ' The people have well said ; but oh ! that
there were such a heart in them/ Deut. v. 28, 29. They may receive
it, and may seem affected with it, and have a sense of reformation ;
but, saith the evangelist, Luke viii. 14, ' It brings no fruit to perfection/
It was not so deeply rooted as to prevail strongly over their carnal
distempers. And, therefore, here comes in another sort of men, that
are affected with the word as a holy doctrine. They may have a liking
to the holiness of it, and have some consolation thereupon ; they have
their beginnings, and some good offers towards sanctification ; but it
brings nothing to perfection. They may have such a hope of heaven
as that they may be said to * taste the powers of the world to come,'
Heb. vi. 5, 6 ; yet because it is not deeply rooted in the heart, and
only begets some raw motions, and moves the lighter part of the soul,
and doth not show itself in a uniform course of obedience, therefore
it is not with all the heart. It may be it was but for a time, or cast
in upon some eminent trouble. Therefore that is only believing, and
seeking God with all the heart, when the doctrine of life is so acknow
ledged to be true, good, and holy, as to be closed with upon that
account ; not only because of its suitableness to our eternal good and
interest, but as it is a rule of our duty. And then it enters upon the
heart when every faculty of it is subdued to God. It is not some
colouring of the outside, but a deep dye when it soaks into the whole
soul, and subdues the affections to God, which is manifested by a
uniform course of obedience. Now David urgeth this to God as an
argument, ' I have sought thee with my whole heart/ Hence observe —
Doct. We may mention the good which is wrought in us, and urge
it to God in prayer.
It^is a useful case. How may we mention our own gracious quali
fications, and the good that is wrought in us ?
VER. 10.] SERMONS UPON PSALM cxix. 95
Negatively — 1. Not by way of boasting. There is no such thing
here ; no presumptuous boasting of his own perfections ; for it was
accompanied with a deep sense of his weakness, wandering, and
straggling condition ; he acknowledgeth his infirmities. There is no
such thing allowed as boasting. The apostle's argument is convincing,
* Why boastest thou ? What have we that we have not received ? '
If we can boast of anything, it is that we are most in debt, that we
have received more : 1 Cor. i. 31, we must ' glory in the Lord/
2. Not pleading of merit, as if he had deserved anything of God.
So the Pharisee speaks of his good works, Luke xviii. 11. It is not
to such a purpose as if we could challenge a reward as a due debt
upon any good that we have done.
But positively — How thenmay we make mention of our qualifications?
1. We may mention what is wrought in us for God's glory. Surely,
however we humble ourselves, we must not belie his bounty. To be
always complaining of spiritual evils, it doth not argue a good temper
of soul : Ps. cxvi. 7, ' Keturn to thy rest, 0 my soul, for the Lord
hath dealt bountifully with thee.' We may own the Lord's bounty,
and take notice what good we have done to the glory of his grace :
' Not I, but the grace of God which was with me,' 1 Cor. xv. 10.
2. We may mention it to our own comfort. Thus Paul, 2 Cor. i.
12. Jesus Christ is our rejoicing, but in one sense this is also our
rejoicing, • the testimony of our conscience.' Wherefore is grace given?
us, but for the furtherance of our comfort? To bear false witness
against ourselves is naught. Though the duties of the first table neither
begin nor end in us, yet the whole law of charity begins at home.
3. For our own vindication. Thus Hezekiah: Isa. xxxviii. 3f
' Kemember, 0 Lord, how I have walked before thee with a perfect
heart/ This was his plea f but I suppose it was not before God as a
judge, but before God as a witness. He called God to witness that
he had walked before him with a perfect heart. He was slandered
by Kabshakeh. They thought, when he broke down the altars of Baal
and cut down their groves, that he had cut down the altars of the
God of Israel ; therefore, saith Babshakeh, speaking to the humour and
discontent of the people — and we must look upon it as a politic
insinuation — 'Is not this he whose high places and whose altars
Hezekiah hath taken away and demolished ? ' 2 Kings xviii. 22. Now,
saith Hezekiah, ' I have walked before thee with an upright heart/
Many a good magistrate is often put upon such pleas for God's honour,
in things distasteful to the popularity.
4. What God hath wrought in us may be urged as an argument in
prayer to obtain further grace many ways. Partly because God love*
to crown his own mercies, and make one to be a step to another. We
are endeared to God by his own mercies ; he is very tender and choice
of them. In whom he hath begun a good work he will perfect it :
Zech. iii. 2, ' Is not this a brand plucked out of the fire ? ' What I
shall all my former mercies be in vain ? It is God's own argument,
and he takes it well when his people urgeth it. In many cases, Deus
donando debet — by giving one mercy, he makes himself a debtor to give
another. Plutarch gives us a story of the Ehodians, when they came
to sue to the Romans for help, that one urged what good turns they
96 SERMONS UPON PSALM CXIX. [SER. XI.
had done to the Komans ; but the people urged what good turns the
Eomans did to them, and they obtained relief. Such a plea is accept
able and honourable to God, when we urge what God hath done for
us. And partly because sincerity, by the consent of all, hath the full
room of an evidence and gospel-plea in the court of justification.
When the business is how a sinner shall be accepted with God, for a
law-plea we can only plead the merits of Christ and God's mercy ;
there all we have and can do is but dung and dross, Phil. iii. 8, 9, as to
an acquittance from sin. But as to our acquittance from hypocrisy,
as to the plea of a gospel-evidence, we may produce our sincerity and
the fruits of our obedience, to show our title is good as the matter is
ordered by the Lord's grace, that we have the gospel-title. To all the
other our title is by the righteousness of Christ, but the evidence of
our title is sincere walking.
Secondly, Let us come to David's request, ' Let me not wander from
thy commandments.' It may be translated, ' Make me not to err ; '
that is, ' by the suspending of thy grace ; ' for that will necessarily
follow. The Septuagint reads, ' Do not repel from thy command
ments.' God seems to repel and cast off those that he doth not assist
with his grace. Here David saith, ' I have sought thee.' Observe the
mischief that a heart which truly seeketh God desireth to fly from
— sin, or wandering from the path of obedience. There is a com
munion with God, but in the way of his commandments ; therefore
they do not desire establishment of their interest and happiness only,
but of God's glory, that they might not wander. Hence observe —
Doct. 1. The more experience men have of the ways of God, the
more sensible will they be of their readiness to wander.
David, a man of so much experience, that sought God with his
whole heart, ' Lord, let me not wander/ What is the reason ?
1. Because they have a larger sense of duty.
2. A more tender sense of dangers and difficulties that do attend
them.
First, They have a larger sense of duty to God. At first, while we are
carnal, we take up duty by the lump, and by the visible bulk of it ; we
look only to epyov vo^ov, 'the work of the law,' Kom. ii. 15, and to avoid
gross sins, or perform outward acts of worship. Oh ! if I do sin, I am
no adulterer, no extortioner, Luke xviii. 11. We think then it is well.
But when we begin to have grace wrought in our heart, then we begin
to serve God in the spirit, Phil. iii. 3 : 'And my God, whom I serve with
my spirit/ Kom. i. 9, then we begin to look after the regulation of
the inner man, and subduing of the soul to God ; and we cannot be
contented with the visible bulk of obedience, and with some general
conformity. Ay ! but at first there is only a general purpose to serve
God in the spirit ; but afterward, when they begin to look into the
breadth of the commandment, still they are sensible of their com
ing short, and how apt they are to wander in this and that point ;
still their sense of duty is increased, because their light, their love to
God, and their power is increased, and because they draw near to their
everlasting hopes.
1. Because their light is increased. By communion with God they
see more of his holiness. The more a man is exercised in obedience,
VEB. 10.] SERMONS UPON PSALM cxix. 97
the clearer is his light and understanding, both to God and the will of
God : Mat. v. 8, ' Blessed are the pure in heart, for they shall see God.'
All sight of God, it is, as Nazianzen speaks, according to the propor
tion of our purity; and therefore the more communion we have with
God, the more sight into the nature of God, and the will of God, and
the more they are held under the awe of God. In moral disciplines,
the further we wade in them, the more we see of our defects. Those
that went to Athens, first they counted themselves o-o$ot, wise men ;
afterward only <£tX6<ro<£ot, lovers of wisdom ; then they were only
men that could talk a little ; afterward they found themselves nothing.
So a Christian in communion with God, the longer he converseth with
God, the more he doth see of his perfection and holiness : ' Surely I
am more brutish than any man,' was the expression of wise Agur, Prov.
xxx. 2. This holy man of God, saith Chrysostom, speaks it not only
humbly, but truly, as he thinks. Sure they did not compliment with
God. These holy men, in the serious actings of their souls, they
tspeak as they think. Why ? Because they have a high sense of
Cod's holiness, therefore a deeper sense of their own vileness. They
think there are hardly any so bad as themselves. Now they are con
vinced that the holy God will not be put off with any slight matter ;
and they are become sensible of that precept, Mat. v. 48, * Be perfect,
as your Father which is in heaven is perfect.'
2. Their love to God is increased by acquaintance with him, and
therefore their hearts are more tender and sensible of the least deflec
tion. The more a man loves God, the more he will do for God: 1 John
v. 3, ' This is the love of God, that we keep his commandments/ That
is a clear rule ; the more we love God, the more chary we will be of his
commandments ; and therefore they cannot sin upon such easy terms as
before, nor go to heaven upon such easy terms as they thought before.
3. Their power is increased. He that is grown to a man's estate
minds other work than what he did when a child ; and as they have
more strength, they look after more work. At first it was only to
prevent excesses and breaking out of sin, but afterwards to subdue
every thought to the obedience of Christ.
4. They are nearer to heaven, and therefore they look after greater
suitableness to their everlasting estate. They think of that sinless and
pure estate they shall enjoy there, therefore have a greater sense of duty
upon them. Natural motion, saith the philosopher, is slower in the
beginning, and swifter in the end and close ; so spiritual motion in
the end and close ariseth to a greater vigour of holiness ; that which
served before will not serve their turn now: Phil. iii. 14, they are
* pressing forward toward the mark,' &c. ; they are hastening apace,
and strain themselves when the prize is so near.
Secondly, As they have a larger sense of duty, so they have a greater
experience of the dangers and difficulties that do attend them. Aris
totle observes of young men, that they are more given to hope than
the old are. They are of great and strong hopes. He renders three
reasons for it — because they are eager of spirit, have little experience, and
look but to a few things ; and therefore they are forward to get abroad
in the world, and to entangle themselves in the early cares of a family,
until their rashness be confuted by their own miscarriage. So it is
VOL. VL G
98 SERMONS UPON PSALM CX1X. [SfiR. XL
true of young Christians ; they are all on a flame, ready to run into the
mouth of danger upon the confidence of their present affections ; and
till they have smarted often, this confidence is not abated.
But men that have been exercised and experienced are more sen
sible of the naughtiness and inconstancy of their own hearts : Ps. li. 6,
' In the hidden part thou shalt make me to know wisdom ; ' and there
fore are more diffident of their own strength, and desire the Lord to
keep them from wandering. We see, then, a cautelous fear is neces
sary to the last ; it is useful to us not only to begin, but to work out
our salvation : Phil. ii. 12, ' Work out your own salvation with fear and
trembling ;' not only when we are novices, and so weak, and more
liable to temptation, but to the close of our days : Prov. xxviii. 14,
' Blessed is the man that feareth always.' That fear which causeth
diffidence, and doubting, and despair, is a torment, not a blessedness ;
yet the fear that is opposite to carnal security and presuming on our
own strength, is a fruit of grace and spiritual experience. This is that
which stirreth up care and diligence in our heavenly calling, and de
pendence upon God, and constant addresses to him ; that keepeth us
humble and waiting for the supplies of his grace.
Doct. 2. It is God alone that can keep us from wandering.
Eeas. There is in man's heart a mighty proneness thereto : Jer.
xiv. 10, you have hearts that ' love to wander/ Man is a restless
creature, that loveth shifts and changes. For weakness they are com
pared to children, Hosea xi. 3, and for wandering compared to sheep,
Isa. liii. 6. There is no creature so apt to go astray as sheep, and so
unable to return. This is the disposition of men by nature. And
mark, much of the old nature remains still with the saints. Have
they not this wandering property to the last ? David acknowledgeth
it, though there were some good in him : Ps. cxix. 176, 'I have gone
astray like a lost sheep.' Consider the saints; though they have sin
cerity, yet not perfection ; and sometimes they wander through in
advertency ; they are overtaken, Gal. vi. 1, as Noah was — they do not
run of their own accord. And sometimes we err through the dark
ness that is in us. Though a child of God be ' light in the Lord,' yet
he hath a great deal of darkness still. It may be he is wise in gene
rals, but ignorant in particulars, as the heathen ; in general they had
good notions of an infinite and eternal power, but they were ' vain in
their imaginations,' Eom. i. 21, in their practical inferences and dis
courses, when they came to rest upon this God. So a child of God
may have a general sense of his duty, but as to particulars he is apt
to miscarry ; the mind may be blinded by lust and prejudice.
Sometimes they err 'through frowardness of their own lust : there is 'a
law in their members which wars against the law of their minds,' Eom.
vii. There are boisterous lusts, and a man hath much ado to keep his
path : Ps. Ixxiii., ' My foot had well-nigh slipped.' Therefore we had
need God should keep us continually. And the Lord hath undertaken
to guide us : Isa. Iviii. 11, ' The Lord shall guide thee continually; ' and
Ps. xlviii. 14, « He will be our guide even unto death ;' and Ps. Ixxiii. 24,
' Thou shalt guide me by thy counsel, and afterward receive me to thy
glory.' We need this constant guidance and direction from God, that
he may still lead us, and keep us from wandering and turning aside.
VER. 11.] SERMONS UPON PSALM cxix. 99
Use. You see, then, what need we have of a guide and shepherd, and
of constant dependence upon God. Of all titles, this is the title given
to the saints ; they are a ' flock, and the sheep of God's pasture ; ' and
Christ is called ' the shepherd of souls/ 1 Peter ii. 25. There is no
creature of such a dependence as sheep. Dogs and swine can roam,
abroad all the day, and find their way home again at night, but sheep
must have a guide to keep them in the fold, and to reduce them when
gone astray, Luke xv. The good shepherd brought him home upon
his shoulders. Lord, saith Austin, I can go astray of myself, but I
cannot come back of myself. We need often to put up this request,
' Oh, let me not wander from thy commandments.'
SEEMON XII.
Thy word have I hid in my heart, that I might not sin against
thee.— VER. 11.
IN this verse you have David's -practice, and the aim and end of it.
1. His practice, / have hid thy word in my heart.
2. The aim and end of it, that I might not sin against thee.
In the first, his practice, observe these circumstances —
1. The object or matter, the word.
2. The act of duty, I have hid.
3. The subject, the heart.
I shall open these circumstances.
1. The object, the word. The revelation of God's mind to his people
is called his law, his testimonies, his ways, his precepts, his statutes,
his commandments, his judgments, and now his word ; whereby is
meant God's expounding his mind as if he himself did speak to us.
The expression is general, and compriseth promises, threatenings, doc
trines, counsels, precepts. All these must be hid in the heart.
2. The act of duty, I have hid. A thing may be hidden two ways,
either to conceal it, or else to cherish and keep it.
[1.] To conceal it ; hid so as the unprofitable servant did hide his
talent in a napkin, Mat. xxv. So David, typifying Christ, saith, * I
have not hid thy righteousness within my heart ; I have declared thy
faithfulness and thy salvation ; I have not concealed thy loving-kind
ness and truth from the great congregation/
[2.] To be kept as things of price, as jewels and treasures are hid
den in chests and secret places, that they may not be embezzled or pur
loined. And herein there may be an allusion to the law, which was
kept in a chest or ark, Exod. xxv. 21. Thus the word is hidden, not
in order to concealment, but safety. As to the conceit of hiding our
knowledge, that we may not lose it by vainglory, which Chrysostom
and Theodoret mention on the place, it is a conceit so foreign, that it
need not to be mentioned. What we value most preciously we save
most carefully.
3. The subject or place where the word is hidden, in the heart. Not
the brain, or mind and memory only, but the heart, the seat of affec-
100 SERMONS UPON PSALM CXIX. [SEB. XII.
tions. To hide the word in our hearts is to understand and remember
it, and to be affected to it and with it. Christ saith, John xiv. 21,
* He that hath my commandments, and keepeth them, he it is that
loveth me/ First we must have them, and then keep them. First
we know them, then assent to them, and then approve them, because
of the authority of the lawgiver, and the excellency of the thing com
manded; and then respect them as a treasure that we are chary of;
and having them still in our eye, do thereby regulate our practice and
conversation. In short, by holding it in our hearts is meant not only
a knowledge of the word, but an assent to it ; not only an assent to it,
but a serious and sound digestion of it by meditation; not only a
digestion, but a constant respect to it, that we may not transgress it as
it is a rule, nor lose it as it is a treasure, but may have it ready and
forthcoming upon all occasions.
The points are these : —
Doct. I. One duty and necessary practice of God's children is to
hide the word in their hearts.
Doct. 2. That in hiding the word in our hearts, there must be a
right end ; our knowledge of it and delight in it must be directed to
practice.
1. That one duty and necessary practice of God's children is to hide
the word in their hearts. See it confirmed by a scripture or two :
Josh. i. 8, ' This book of the law shall not depart out of thy mouth,
but thou shalt meditate therein day and night ;' Job xxii. 22, ' Keceive,
I pray thee, the law from his mouth, and lay up his words in thy heart/
By the law is -meant the whole word of God. * Lay up his words/ as
we would do choice things, that they may not be lost or embezzled ;
and lay them up as treasure to be used upon all occasions. ' In the
heart ; ' let them not swim in the brain or memory only, but let the
heart be affected with it : Col. iii. 16, ' Let the word of God dwell in
you richly ; ' be so diligent in the study of the scripture, that it may
become familiar with us, by frequent hearing, reading, meditating,
conferring about it. As a stranger, let it not stand at the door, but
receive it into an inner room ; be as familiar as those that dwell with
you. God complaineth of his people : Hosea viii. 12, ' I have written to
them the great things of my law, but they were counted as a strange
thing/ To be strangers to the word of God, and little conversant in
it, is a great evil. What is it to hide the word in our hearts ? (1.)
To understand it, to get a competent knowledge of it ; we take in
things into the soul by the understanding : Prov. ii. 10, ' When wis
dom entereth into thine heart, and knowledge is pleasant unto thy
soul/ There is first an entrance by knowledge. (2.) When it is assented
unto by faith. The word is settled in the heart by faith, otherwise it
soon vanisheth : Heb. iv. 2, ' The word preached did not profit them,
not being mixed with faith in them that heard it/ (3.) When it is
kindly entertained : John viii. 37, Christ complains, ' Ye seek to kill
me, because my word hath no place in you/ ov x^pa, ev vfuv. Men
are so possessed with lust and prejudice, that there is no room for
Christ's word. Though it break in upon the heart with evidence and
power, yet it is not entertained there, but cast out again as an unwel
come guest. (4.) When it is deeply rooted. Many men have flashes
VER. 11.] SERMONS UPON PSALM cxix. 101
for a time ; their affections may be much aloft, and they may have
great fits and elevations of joy and delight, but no sound grace : John
v. 35, ' Ye rejoiced in his light for a season/ But now the word must
be settled into a standing affection, if we would have comfort and pro
fit by it. We read of ' the ingrafted word/ James i. 21. There is a
word bearing fruit, and a word ingrafted. Till there be the root of
the matter in us, in vain do we expect fruit.
The reasons why this is one duty and practice of the saints, to hide
the word in their hearts, are two : —
JReas. I. First, that we may have it ready for our use. We lay up
principles, that we may lay them out upon all occasions. Man hath
an ingestive and an egestive faculty ; when it is hid in the heart, it will
be ready to break out in the tongue and practice, and be forthcoming
to direct us in every duty and exigency. When persons run to the
market for every pennyworth, it doth not become good housekeepers.
To be to seek of comforts when we should use them, or to run to a
book, is not so comfortable as to hide it in the heart. As Christ saith,
4 A good scribe which is instructed unto the kingdom of heaven,
bringeth forth out of his treasure things new and old,' Mat. xiii. 52. He
hath not only this year's growth, but the last year's gathering (for so
is the allusion made) ; he hath not only from hand to mouth, but a
good stock by him. So should a Christian have not only knowledge
from hand to mouth, but a good stock and treasure in his heart, which
is a very great advantage in these seven things.
1. It will prevent vain thoughts. What is the reason evil is so
ready and present with us ? Because our stock of knowledge is so small.
A man that hath a pocket fuller of brass farthings than pieces of silver,
will more readily draw out farthings than shillings ; his stock is greater.
So vain thoughts will be more ready with us, unless the word dwell
richly in our hearts : Mat. xii. 35, * A good man out of the good trea
sure of his heart bringeth forth good things ; and an evil man out of
the evil treasure bringeth forth evil things.' The workings of our
spirits are as our treasure and stock. The mind works upon what it
finds in itself, as a mill grinds whatsoever is put into it, chaff or corn.
Therefore, if we would prevent wicked thoughts, and musings of vanity
all the day long, we must hide the word in our heart.
2. When you are alone and without outward helps, your hearts
will furnish you with matter of counsel, or comfort, or reproof : Ps.
xvi. 7, ' My reins instruct me in the night season/ When we are alone,
and there is a veil of darkness drawn upon the world, and we have not
the benefit of a bible, a minister, or Christian friends, our reins will
instruct us ; we may draw out of our heart that which will be for our
comfort and refreshing. A Christian is to be a walking bible, to have
a good stock and treasure in himself.
3. It will supply us in prayer. Barrenness and leanness of soul is
a very great defect, which God's children often complain of. One great
reason is, because the word of God doth not dwell plenteously in
them, so that in every prayer we are to seek. If the heart were often
exercised in the word, the promises would hold up our hearts in
prayer, enlarge our affections, and we should be better able to pour
out our spirits before him : Ps. xlv. 1, ' My heart is inditing a good
102 SERMONS UPON PSALM CXIX. [SfiR. XII.
matter.' What then ? ' My tongue is the pen of a ready writer.'
When the heart is full, the tongue will be loosed and speak freely.
What is the reason we are so dumb and tongue-tied in prayer ? Be
cause our heart is so barren. When the spring is dry, there will be
little water in the stream : Eph. vi. 17, ' Take the sword of the
Spirit, that is the word of God ; ' then presently, ' praying with all
manner of supplication/ When we have a good store of the word of
God it will burst out in prayer.
4. It will be a great help to us in all businesses and affairs. Prov. vi.
21, 22, speaking of the precepts of God, ' Bind them upon thy heart ;
when thou goest, it shall lead thee ; when thou sleepest, it shall keep
thee ; when thou awakest,it shall talk with thee/ Upon all occasions the
word will be ready to cast in seasonable thoughts. When we awake,
our most early thoughts in the morning will begin with God, to season
the heart all the day ; and as we are about our business, the word will
hold our hearts in the fear of God ; and when we sleep, it will guard
thee from vain dreams and light imaginations. In a wicked man sin
engrosseth all the thoughts ; it employs him all the day, plays in his
fancy all the night ; it solicits him first in the morning, because he is
a stranger to the word of God. But a man that is a bible to himself,
the word will be ever upon him, urging him to duty, restraining him
from sin, directing him in his ways, seasoning his work and employ
ment. Therefore we should hide the word in our hearts.
5. It is a great relief against temptations to have the word ready.
The word is called ' The sword of the Spirit,' Eph. vi. 17. In
spiritual conflicts there is none to that. Those that ride abroad in
time of danger will not be without a sword. We are in danger, and
had need handle the sword of the Spirit. The more ready the scrip
ture is with us, the greater advantage in our conflicts and temptations.
When the devil came to assault Christ, he had scripture ready for
him, whereby he overcame the tempter. The door is barred upon
Satan, and he cannot find such easy entrance, when the word is hid in
our hearts, and made use of pertinently : 1 John ii. 14, ' I write to you,
young men, because ye are strong.' Where lies their strength ? ' And
the word of God abideth in you, and ye have overcome the wicked
one.' Oh, it is a great advantage when we have the word not only
~by us, but in us, ingrafted in the heart ! When it is present with us,
we are more able to resist the assaults of Satan. Either a man for
gets the word or hath lost his affection to it, before he can be drawn
to sin. The word of God, when it hath gotten into the heart, it will
furnish us with seasonable thoughts.
6. It is a great relief in troubles and afflictions. Our faintings
come from ignorance, or our forgetfulness : Heb. xii. 5, ' Ye have for
gotten the consolation which speaketh unto you as unto children, My
son, despise not thou the chastening of the Lord, nor faint when thou
art rebuked of him.' If we had a herb growing in our gardens that
would ease our smart, what are we the better if we know it not ?
There is no malady but what hath its remedy in the word. To have
a comfort ready is a great relief.
7. It makes our conference and conversation with others more
gracious : Mat. xii. 34, * Out of the abundance of the heart the mouth
YER. 11.] SERMONS UPON PSALM cxix. 103
speaketh/ When we have a great deal of hidden treasure in the soul
it will get out at the tongue ; for there is a quick intercourse between
the heart and the tongue. The tap runs according to the liquor where
with the vessel is filled. Come to men of an unsavoury spirit, pierce
them, broach them, give them occasion again and again for discourse,
and you get nothing but frothy communication from them and vain
talk. But now a man that hath stored his heart with the word is
ever and anon interposing for God. Like a bottle filled with wine, he
must have vent. As the spouse's lips are said to 'drop as honey
combs/ they are ever putting forth savoury expressions in their con
verse with others : Col. iii. 1 6, ' Let the word of God dwell in you
richly, teaching and admonishing one another in psalms and hymns
and spiritual songs.' It will burst out presently if the word of God
dwell in your hearts.
Before I go to the second reason, let me answer an objection : But
is not this to take from the Spirit, and to give it to the word ? and
that to the word, not as written in God's book, but as it is in our
hearts ? Will not this be to ascribe all to created grace ? I answer —
1. Questionless it is the office of the Spirit to bring things to our re
membrance, and the great help of the Spirit of God is by suggesting such
passages as may be of most seasonable relief to the soul in temptations,
in prayer, and in business, John xiv. 16. But what is given to the
scriptures and grace is not to the wrong of the Spirit, for the scripture is
of his inditing, and grace is of his working; yea, we still reserve the chief
honour to the Holy Ghost, for he not only worketh grace, but worketh
by grace. He not only indites the scripture, but works by it ; it is he
that quickeneth prayer ; and therefore it is ill trusting to our own
understanding and memory, for it is the Spirit that is the great re
membrancer, and impresseth upon the mind savoury and seasonable
thoughts.
2. I grant further, the children of God are subject to much forget-
fulness of the truth that is impressed upon their hearts. Partly
through the present cloud and mist which the temptation raiseth. The
Psalmist had truths enough to support him, Ps. Ixxiii. 17 ; yet he
saith, * Until I went into the sanctuary of God, I was foolish and
ignorant .; I was as a beast before thee/ There is so much dulness
upon the children of God that they cannot remember seasonable
thoughts ; as Hagar had a fountain by her, yet she did not see it till
God opened her eyes, Gen. xxi. So under the temptation all are be
nighted, and the light that is in the understanding is obscured. And
partly through the little sense they have for the present of the need of
the comforts which the word propoundeth ; few so wise as to lay up
for a dear year. And partly through sloth and negligence, being taken
up with other things. It is possible sometimes that we may be guided
by the Spirit, and act right merely by the guidance of the Holy Ghost,
without any interposing and concurrence of our own understandings ;
as John xii. 13, compared with ver. 16, ' They took branches of palm-
trees, and went forth to meet him ; and cried, Hosanna, blessed is the
King of Israel that cometh in the name of the Lord/ * These things
understood not his disciples at the first ; but when Jesus was glorified,
then remembered they that these things were written of him, and that
they had done these things unto him.' Mark, they were guided by the
104 SERMONS UPON PSALM CXIX. [SER. XII.
Spirit to do that they knew not for the present ; they had only a back-
look, not a foresight ; they were ignorant of what they were doing
until afterward ; thoughts came not in their mind but only in the
review : John ii. 22, * When he was risen from the dead, his disciples
remembered that he had said this unto them/ They did not take up
the meaning of them, yet they were guided aright. They did not carp
against Christ, as the Jews did. They were guided by the Spirit in a
case they were wholly ignorant.
3. The Holy Ghost makes use of a sanctified memory, bringing
scriptures to our remembrance as we have need. It is made their act,
because the Holy Ghost made use of their memories : * They remem
bered that it was written, The zeal of thine house hath eaten me up,*
John ii. 17. They that neglect to search and hide the word in their
hearts, they have not such seasonable refreshment ; for God works
more strongly with the strongest graces ; there where there is the
greater receptivity, there is the greater influence; those that are
ignorant cannot expect such help as those that have the word dwell
richly in their hearts.
The second reason is, therefore should we hide the word in our
hearts, because God doth so in the work of conversion : Heb. viii. 10,
' I will put my laws into their mind, and write them in their hearts/
The mind is compared to tables of stone, and the heart to the ark; and so
this is required of us to ' write them upon the table of our heart,' Prov.
vii. 3 ; and here, ' I have hidden thy word in my heart.' How doth
this follow ? because God doth so in conversion, therefore it is our duty?
I answer — (1.) God requires what he works, to show the creature's
duty, as well as the power of his own grace. God is to convert and
turn ; yet do you turn, circumcise your heart, and I will circumcise ;
mortify your members, &c. ; and yet, ' If ye through the Spirit do
mortify the deeds of the body, ye shall live.' He gives and requires ;
to engage the subserviency of our endeavours, and to make us sensible
of our duty and obligation. (2.) This followeth because this work
must be gone over again and again that it may be more explicit. We-
must revive the work, and put a fresh copy of the law into our heart,
to keep the old work a-foot
Use 1. To persuade you to study the scripture, that you may get
understanding, and hide the word in your hearts for gracious pur
poses. This is the book of books ; let it not lie idle and unemployed.
The world can as well be without the sun as the bible. Ps. xix., first
he speaks of the sun, then of the law of God. This is to the Christian
and gracious world as the sun is to the outward world. The use and
profit of it should make us look after more acquaintance with it.
Consider the great use of the word for informing the understanding
and reforming the will. For informing the understanding : 2 Tim. iii.
17, the word of God is * able to make the man of God perfect, and
thoroughly furnished.' Who should have more knowledge than the-
man of God, that is to stand in God's stead, and teach the people ?
Then for reforming the will : ver. 9 of this psalm, ' Wherewith shall
a young man cleanse his way ? By taking heed thereto according to
thy word.' A young man that is so heedless and headstrong, and in
the very ruff and heat of his lusts, yet there is enough in the word to
cleanse and tame him, and subdue him to God. Oh ! therefore, let us
VEB. 11.] SERMONS UPON PSALM cxix. 105
get it into our hearts ; let it not only move the lighter part of the soul,
but get rooting, that it may have its full power and force, that we
may not only have a little knowledge to talk of it ; but we are to hide
it deeply, that it may take root, and spring up again in our lives and
conversations. To this end meditate often of it, and receive it in the
love of it.
1. Meditate often of it : Luke ii. 19, ' Mary kept all these sayings/
How did she keep them? She 'pondered them in her heart.'
Musing makes the fire to burn, and deep and constant thoughts are
operative ; not a glance or a slight view. The hen which straggleth
from her nest when she sits a-brooding produceth nothing ; it is a
constant incubation which hatcheth the young. So when we have
only a few straggling thoughts, and do not sit a-brooding upon a
truth ; when we have flashes only, like a little glance of a sunbeam
upon a wall, it doth nothing ; but serious and incubative thoughts,
through the Lord's blessing, will do the work. Urge the heart again
and again ; as the apostle, when he had laid down the doctrine of
justification and the privileges thereof: Kom. viii. 31, 'Now what
shall we say to these things?' Is this a truth? — then what will
become of me if I disregard it ? Thus to return upon our heart when
any light begins to shine in our minds from the scripture : is this
the word of God, and doth it find no more entertainment in my heart ?
2. Receive it in the love of it. The apostle makes that to be tha
ground of apostasy : 2 Thes. ii. 10, ' Because they received not the-
truth in the love of it/ &c. Oh ! let it soak into the affections. If it
lie only in the tongue or in the mind, only to make it a matter of
talk and speculation, it will be soon gone. The seed which lies upon
the surface, the fowls of the air will pick it up. Therefore hide it
deeply ; let it get from the ear into the mind, from the mind into the
heart; let it soak further and further. First men have a naked
apprehension of truth, then it gets into the conscience, and then it lies-
in the heart, then it is laid up ; but when we suffer it only to be made
matter of speculation, it is soon lost. Know this, a man may receive
a thing in the evidence and light of it, when he doth not receive it in
the love of it. When it rests in naked speculation, then he receives
a thing in the evidence and light of it ; but when it hath a prevailing
sovereignty in the heart, then we receive it in the love of it. When
it is dearer than our dearest lust, then it will stick by us ; when we
are willing to sell all for the pearl of price, Mat. xiii. 46. We are
often put to it what we will part with — our lusts or the truth. When
it breaks in upon the heart with evidence and power, you cannot keep
both. Therefore let it soak into the affections, and hide the word in
your hearts, that you may not sin against God.
Use 2. To direct you what to do in reading, hearing, meditating.
1. In reading. Hide the word in your hearts. The word may be
reduced to doctrines, promises, threatenings. (1.) For doctrines, lay
up knowledge, Prov. x. 14. It is a notable preservative against sin,
and an antidote against the infection of the world, when we have a
good stock of principles : Ps. xxxvii. 31, ' The law of God is in his
heart ; none of his steps shall slide.' As long as truth is kept lively
and active, and in view of conscience, we shall not slide, or not so
106 SERMONS UPON PSALM CXIX. [SfiR. XII.
often slide. We have many temptations to divert us from the truth
and obedience; but here we are in safety, when the law of God
is in our heart. How often was the word of God in Joseph's heart :
' How can I do this great wickedness and sin against God ? ' Against
God, that is of such a sovereign majesty! — against God, of such
infinite goodness and mighty power, so able to save and to destroy !
Every time you read the scriptures you should lay up something.
The best way to destroy ill weeds is by planting the ground with
right seed. Everywhere we shall meet with notable passages. There
fore, stock yourselves with good principles. (2.) Then for promises,
that part of the word. What have you hidden in your heart for
comfort against temptations, desertions, afflictions ? What have you
laid up against a dear year ? Job xxii. 22, ' Lay up his word in thine
heart.' In a time of trial you will find one promise will give you
more comfort and support than all the arguments that can be produced
by reason : Ps. cxix. 50, ' This is my comfort in my affliction ; thy
word hath quickened me/ He had a word to support him. There
fore let us treasure up all the promises ; all will be little enough when
we need comforts. That we may not have them to seek in a time of
distress, it is good they should be familiar. As you read the word,
collect for your comfort and profit ; happy is the man that hath his
garner full of them. (3.) And so for threatenings, especially against
the sins we are most inclinable to : ' Who among you will give ear,
and hear for the time to come ? ' Isa. xlii. 23. You should think of
what will come afterward. It is well with you for the present, but
matters to come are put off, little cared for, Amos vi. 3.
2. In hearing. Do not hear slightly, but hide the word in your
heart, that it be not embezzled by thy own negligence, forgetfulness,
running into carnal distractions ; that it be not purloined by Satan,
that he may not snatch away the good seed out of thy soul. When
the word is preached, there is more company present than is visible ;
there are angels and devils in the assembly. Whenever the sons of
God meet together, Satan is present with them. The devil is present
to divert the mind by wandering thoughts, by raising prejudices, that
we may cast out the word ; or by excuses, delays, evasions, putting it
off to others when we begin to have some sensibleness of our sin and
danger. The devil is loath to let us go too far, lest Christ get a sub
ject into his kingdom. Oh ! therefore, labour to get something into
thy heart by every sermon; some fresh notion or consideration is
given out to set you a-work in the spiritual life. A conscientious
waiting upon God will find something every time. It is sad to con-
sider^how many have heard much, and laid up little or nothing at
all ; it may be they have laid it up in their note-books, but not laid
up the word in their hearts.
3. For meditation. Meditate upon the word; do not study the
word in a cursory manner, or content yourselves with a slight taste, or
.a little volatile affection ; but ponder it seriously, that it may enter
into your very heart. Hasty and perfunctory thoughts work nothing.
Meat must be well chewed and digested, if you would have it turn
into good blood and spirits. You must follow it close till it settle
into some affection.
VEB. 11.] SERMONS UPON PSALM cxix. 107
So much for David's practice, I have hid thy word in my heart
The second thing is the aim and end of it, that I may not sin
against tliee.
Doct. 2. In hiding the word in our hearts there must be a right
end ; our knowledge of it and delight in it must be directed to prac
tice.
1. We must not study the word merely out of curiosity, that we
may know what is said there, as men will pry into civil art and dis
cipline. So the Athenians flocked about Paul, Acts xvii. 18-21 ; so
for novelty's sake men may have an affection and a delight in the
word : John v. 35, 'Ye rejoiced in his light for a season.' There are
certain adulterous affections we have to the word when it is new and
fresh, but when it grows stale we loathe it. This affection to the
word is soon spent.
2. We must not hide the word in our heart merely that we may be
able to teach others, that we may make a gainful trade of it. Alas !
a man may teach others and be himself a castaway. Look, as in coin
ing of money, an iron stamp may impress the character and print
upon a piece of gold and silver, so God may use the gifts and know
ledge of some men to beget faith in others, and perish themselves :
Mat. vii. 21, ' We have prophesied in thy name ;' yet ' Depart from me ;
I know you not/
3. This must not be our end neither, not merely for delight.
Largeness of knowledge brings a content with it, as it is an addition
to our perfection. Truth is the object of our understanding, and may
please an unsanctified mind. Not merely out of subserviency to some
base and inferior ends, that we may get esteem in the world, or the
repute of knowing persons, but as it is an elevation of the understand
ing. Every delight in truth is not a delight in God. There is
a natural oblectation we have in the contemplation of any sublime
truth ; this is merely a delight in the work of our own faculties, when
the affections are terminated in bare knowledge ; as it is a high and
mysterious truth, as it is a delectation to the understanding.
4. We are not merely to study the word for the comfortableness of
it, and the suitableness to the conscience. As man is a reasonable
creature, he will delight in knowledge ; and as he hath a conscience
presageous of death and judgment to come, he may delight in the
comfort of it. Many search out promises that do not affect precepts.
The stony ground seemed to have a joy ; they may delight in the
comfortable part of religion ; but this joy comes to nothing — this glad
some forward spring is no sure prognostication of a plentiful harvest.
Then do we receive the word aright when we look to the holy part,
and mortify our natural desires and affections. Many deal with the
word as great men do with fleshly companions — are willing to enter
tain them at their tables to hear their discourse, because of the
pleasantness of their mirth ; but to enter into bonds for them, and
discharge them from debt, or better their fortunes, that they will not
do. So many will give Christ and the word, and the comfortable
part of it, entertainment ; but they are loath to take the duty of the
gospel upon themselves. Therefore, it is not enough to study the
word merely that we may cherish our own persons with the comfort-
108 SERMONS UPON PSALM CXIX. [SER. XIIL
able part of it ; but we must also study the holy part of it, and that
which doth require our duty. Let us labour to hide the word in our
hearts, as David did : 1 1 have hid thy word in my heart, that I might
not sin against thee/
SERMON XIIL
Blessed art thou, 0 Lord : teach me thy statutes. — VER. 12.
IN these words you have : —
1. A compellation, blessed art thou, 0 Lord.
2. A supplication, teach me thy statutes.
First, The compellation carrieth the force of an argument : Because
thou art blessed, 0 Lord, therefore teach me. And therefore I shall
open the sense of this title that is here given to God, so as I may still
make good the argument.
For the sense, God may be said to be blessed objectively or sub
jectively.
First, Objectively, as he is the object of our blessedness. It is our
blessedness to enjoy God : Ps. cxliv. 15, ' Blessed is the people whose
God is the Lord.' That is our blessedness, to have God for our portion.
As soon as we are admitted into covenant with God, we have a right
to him : ' I am thy God ;' and we have the full consummation of it
when we enter into heaven ; there we have the highest enjoyment of
God that we are capable of. We have many fruitless and unquiet
cares to enjoy the creatures, which are neither blessed in themselves,
nor can make us blessed ; but now God is our summum bonum, our
chief good ; the enjoyment of him is the chiefest good. Still we are
capable of a higher happiness until we enjoy God. In other things
we can neither have satisfaction nor security : the creature cannot
satisfy, nor yet secure us in the enjoyment of itself. In this sense the
argument will hold good : 'Blessed art thou, 0 Lord ;' that is, Thou
art the object of my blessedness ; my blessedness lieth in the enjoy
ment of thee ; therefore teach me thy statutes. If God be our chiefest
good and our utmost end, it concerns us nearly to learn out the way
how we may enjoy him : John xvii. 3, ' This is life eternal, to know
thee the only true God, and Jesus Christ whom thou hast sent/ . It
concerns believers to study that wherein their eternal happiness con-
sisteth, and what is the way to get it : ' Thou art blessed, and there
fore teach me thy statutes.'
Secondly, Subjectively ; and so again God is blessed either in an
active or in a passive sense.
1. In an active sense. And here we must distinguish again ; for so
God is blessed either with respect to himself or with respect to us.
[1.] Blessed in himself, as he hath the fulness of perfection and
contentment. Blessedness is often ascribed to God : 1 Tim. i. 11,
' The glorious gospel of the blessed God/ I will open that place by
and by : 1 Tim. vi. 15, ' Who is the blessed and only potentate, the
King of kings, and Lord of lords/ Now, how is God blessed in him-
VER. 12.] SERMONS UPON PSALM cxix. 109
? God's blessedness is that attribute by which the Lord, from
himself, and in his own being, is free from all misery and enjoy eth all
good, and is sufficient to himself, and contented with himself, and doth
neither need nor desire the creature for any good that can accrue to
him by us. Or, more shortly, God's blessedness is the fruition of him
self, and his delighting in himself. Mark, it lieth not in the enjoy
ment of the creature, but in the enjoyment of himself. God useth us,
but doth not enjoy us. As we enjoy a thing for itself, but we use it
for another ; so uti and frui differ : we use the means, but enjoy the
end. God useth the creature in subserviency to his own glory. So it
is said : Prov. xvi. 4, ' God made all things for himself.' His happi
ness lieth in knowing himself, in loving himself, in delighting in
himself.
But how is this used as an argument, * Blessed art thou, 0 Lord ;
therefore teach me thy statutes' ? Either thus : God, that is blessed,
hath enough for himself ; surely there is enough in him for us too :
•Gen. xvii. 1, ' I am God all-sufficient ; walk before me, and be thou
perfect.' I say, if God finds satisfaction enough in himself, our souls
surely will find satisfaction in him. That which will fill a pottle, or
"greater measure, will fill a pint or a lesser measure ; that which will
satisfy a prince, and be enough for him in that estate, will satisfy a
beggar, and supply his wants. God hath an infinite fulness of know
ledge, comfort, and holiness ; therefore surely enough to satisfy us, as
•empty as we are. Therefore we should desire to receive of this fulness
in God's way. Or, again, thus : If God be blessed, we had need to
inquire after his statutes, for these teach us the way how we may
be blessed in God's blessedness, how we may be conformed to the
nature of God, and live the life of God, and then surely we shall be
happy enough. (1.) How we may be conformed to the nature of
God : 2 Peter i. 4, ' That we may be partakers of the divine nature/
according to our measure, that ours may be such as his is. The
promises, or the word, have an influence that way. If we see a man
hath a rich trade, and secret ways of gain, every one would be
acquainted with the mysteries and art of his getting, and desirous to
know it. God is eternally blessed, therefore we should study to be
like him. (2.) That we may live the life of God. Surely if we could
learn to live such a life as God doth, we should be happy. However
our prejudices darken it, yet the life of God cannot be a gloomy life.
Now, ignorance of God's statutes is a great hindrance to the life of
God : Eph. iv. 18, ' Being alienated or estranged from the life of God,
through the ignorance that is in them, because of the blindness of
their heart/ Well, then, the consideration of this, that God is blessed,
will certainly make us prize his statutes, prize his word, for by that we
are conformed to the nature of God, and to the life of God ; we are
engaged in the same design wherein God himself is engaged : God
loves himself, and acts for himself, and pursueth his own glory. Now
when the word of God breaks in upon the heart, we pursue the same
design with God. Men are prejudiced against a course of holiness ; it
seems to look upon them with a sour and austere face. Surely God
loves a pleasant life ; whoever is miserable, he hath a full content
ment. Doth he that made all things want true joy and contentment ?
110 SERMONS UPON PSALM CXIX. [SER. XIII.
Who should have happiness if God hath not ? Now, when we learn,
God's statutes, we come to be conformed to the nature of God ; we
love what he loves, and hate what he hates, and then we begin to live
the life of God. The happiness of God lieth in loving himself, enjoy
ing himself, and acting for his own glory ; and this is the fruit of grace,
to teach us to live as God lives, to do as God doth, to love him and
enjoy him as our chief est good, and to glorify him as our utmost end.
This is the first sense wherein God may be said to be actively blessed,
as he hath infinite complacency in himself.
[2.] God is actively blessed with respect to us as he is the fountain
of all blessedness. He is not only blessedness itself, but willing to
communicate and give it out to the creature, especially his saints. He
fills all created things with his blessedness : Ps. cxlv. 16, ' Thou
openest thine hand, and satisfiest the desire of every living thing.'
There is not a creature in the world but hath tasted of God's bounty,
but especially the saints : Eph. i. 3, ' Blessed be the God and Father
of our Lord Jesus Christ, who hath blessed us with all spiritual bless
ings in Christ.' These are vessels into which God is still pouring
more, until they be completely filled up. Now, this communicative
ness that is in God, without any irking of mind, is a certain argument
or encouragement to move us to seek of God grace to keep his statutes.
This is often urged in this case, his communicativeness to all his
creatures : ver. 64, ' The earth, 0 Lord, is full of thy mercy ; teach
me thy statutes/ Thou art bountiful to all creatures ; and, 0 Lord,
show thy bounty to me. The same again : ver. 68, ' Thou art good,
and dost good ; teach me thy statutes.' Every good, the more good
it is, the more it is diffusive of itself. And it is a part of God's blessed
ness that he is still of the giving hand : Acts xx. 35, * Kemember the
words of the Lord Jesus, how he said, It is more blessed to give than
to receive.' It was a maxim which Christ commended to his disciples :
' Eemember the words of the Lord Jesus ; ' that which he often incul
cated, ' That it is more blessed to give than to receive.' The words
formally indeed are not found in any evangelist ; only there we may
see the whole drift of Christ's doctrine was to press men to give ; it is
a more blessed thing. This is the happiness of God, that he gives to
all, and receives of none ; that he is so ready to communicate of his
own fulness upon such free terms : John i. 16, ' Of his fulness have all
we received, and grace for grace ;' that is, grace for grace's sake. Thus
we have seen how God is actively blessed.
2. God is passively blessed as he is blessed by us, or as worthy of
all praise from us, for his goodness, righteousness, and mercy, and the
communications of his grace. There are two words by which our
thanksgiving is expressed — praise and blessing. You have both in
Ps. cxlv. 10, ' All thy works shall praise thee, 0 Lord ; and thy saints
shall bless thee.' Praise relateth to God's excellency, and blessing to-
his benefits. His works declare his excellency : but his saints, which
are sensible of his benefits, they bless him ; they count him worthy of
all honour and praise, and are ever ascribing to him, Eev. v. 13,
' Blessing, honour, glory, and power be unto him that sitteth upon th&
throne, and unto the Lamb for ever and ever/ Why blessing ? As
for other things, so it was for opening the book which was sealed with-
VER. 12.] SERMONS UPON PSALM cxix. Ill
seven seals, and revealing his mind to his people ; as you may see, ver.
9. So David here, ' Blessed art thou, 0 Lord : teach me thy statutes/
As if he had said, Lord, thou art, and thou shalt be blessed : I bless
thee that thou hast taught me ; and I desire thou wouldst teach me
still, that I may ever bless thee. Thus it may be taken in a passive
sense, as he is the object of our blessedness.1
Well, then, all that I have said upon this compellation may be
reduced to these six propositions : —
1. That God is over all, and above all, blessed enough in himself,
and needeth nothing from us to add to his happiness and perfection.
That he is blessed enough in himself : Kom. ix. 5, ' God over all,
blessed for ever.' That he needs nothing from us to add to his happi
ness and perfection: Ps. xvi. 2, 'My righteousness, my goodness,
extendeth not to thee.' He is above our benefits and injuries. If
there could result any one happiness to God from the creature, surely
then he would have made the world sooner; what hindered him?
for why should he keep himself out of his own happiness? And
therefore he made the world, not that he might be happy, but that he
might be liberal. Before ever there was hill or mountain, man or
angel, God was happy enough in himself. The divine persons took
infinite delight and complacency in each other ; as their rejoicing is
expressed: Prov. viii. 30, 31, 'I was daily his delight, rejoicing
always before him.' God had infinite complacency in Christ, and
Christ in God, both in the Spirit, all in each, and each in all, before
ever there was hill or mountain. The world is upheld, as stones are
in an arch, by a mutual dependence, by a combination of interests.
We need one another, but God doth not stand in need of us. * The
head cannot say to the foot, I have no need of thee ; ' the greatest
stand in need of the meanest, of their labours, their service; the
meanest parts have their use in the body. But now, God standeth in
no need of us, for he giveth all, and he receiveth nothing back again ;
as the fountain hath no need of the stream, but the stream hath need
of the fountain. The sun fills the lap of the earth with blessings, and
the earth returns nothing but vapours, that obscure its beams rather
than add anything to its brightness. God filleth every living thing, es
pecially his saints, with blessing, and receiveth nothing from us again.
2. Though God stand in no need of us, yet he is willing to communicate
his blessedness, and to make us happy in the enjoyment of himself.
There is a threefold consideration which doth advance the bounty of
God — that to us, that himself to us, and that so readily and freely.
[1.] That to us, who can neiUher hurt him nor help him : Ps. viii.
3, 4, ' Lord, what is man that thou art mindful of him ? and the son
of man that thou visitest him ? ' What a poor sorry creature is man !
wilt thou set thine eyes upon such a one ? What would God lose if
we were all damned ? or what would he gain if all were saved ? He
would lose no more by us than a bounteous man doth by the death of
a company of beggars and maimed persons, which live upon his
expense and charge. Wherein can we be useful to God ?
[2.] Herein lieth the bounty of God, to give us such a blessing as
the enjoyment of himself. When he had no greater thing to swear
1 Qu. ' blessing '?— ED.
112 SERMONS UPON PSALM CXIX. [SfiR. XIII.
by, saith the apostle, he sware by himself. When God hath no greater
thing to give us, he gives us himself : ' I am thy God.' He scatters
and sheds abroad some common influences upon all creatures ; but to
us he gives not only that which is his, but gives us himself, that when
our happiness is at the highest, we may immediately enjoy him.
For the opening of this blessedness in giving us the fruition of him
self, consider we enjoy God two ways— mediately and immediately ;
one proper to this world, the other to the next.
(1.) Mediately. We enjoy God when he communicateth himself to
us by secondary means, or the interposition of the creature between him
and us. Thus in common mercies, when he feeds us by his meat and
drink, and enlighteneth us with his sun. Here in the world we have
blessings at second or third hand : ' I will hear the heavens, and they
shall hear the earth/ &c., Hosea ii. 21, 22. Whatever one creature
affordeth to another, it hath it first from God. The creature is but
an empty hollow pipe through which the blessing runs, and it passeth
from pipe to pipe. God poureth out his influences to the heavens,
and the heavens pour out their influences upon the earth ; and the
strength of the earth runneth up into corn, wine, and oil, and by corn,
wine, and oil Israel hath his refreshments. So still from pipe to pipe
is the blessing conveyed to the creature. So for special mercies ; we
have them by degrees ; life, comfort, grace by the word and seals.
But the Lord will not only supply us at second and third hand, but —
(2.) Immediately. When God communicates himself to us without
any other thing between us and him; when we are immediately
present with God, and have immediate influences from God, this is
the happiness of heaven. In the heavenly state * God shall be all in
all/ 1 Cor. xv. 28. He shall be both the dispenser and the dispensa
tion. There we see him face to face, ' and in his face and presence
there is fulness of joy/ Ps. xvi. 11. That is our happiness in the next
world, where immediate influences and virtue doth pass out from him.
In heaven there is no temple, Kev. xxi. 22, * But the Lamb is the
temple of it' There is a service of God, and constant influences in
that God supplieth all immediately from himself.
[3.] This is upon free terms : John i. 16, ' Of his fulness have we all
received, and grace for grace/
3. The word of God, especially the gospel part, doth only teach us
the way how we may be blessed in the enjoyment of God.
That is a notable place to this purpose : 1 Tim. i. 11, ' The glorious
gospel of the blessed God, which was committed to my trust.' Mark
there, first, he calls it ' the glorious %ospel.' When he speaks of the
law in that place he saith, ' We know that the law is good/ — compare
it with ver. 8 ; but when he comes to speak of the gospel, he calls it
'the glorious gospel.' The law is good, but the gospel glorious,
because more of the glory of God is displayed and discovered to the
creature. And ' the glorious gospel of the blessed God' Titles are
always suited to the case in hand ; therefore it is called ' The glorious
gospel of the blessed God/ because there God is discovered as ready to
bless us ; there is the way how we may come to be blessed in God,
how he may with respect to us be a fountain of blessedness ; there we
have the highest discoveries of this mystery, the most moving argu-
VER. 12.] SERMONS UPON PSALM cxix. 113
merits to persuade us to look after it ; and with this gospel there is a
grace, a virtue dispensed to enable us to walk in this way. So that if
we would enjoy the blessed God, we must consult with his statutes,
and especially the gospel.
4. If we would profit by the word of God, we must go to God, and
desire the light and strength of his grace.
If we would enjoy the blessed God, according to the direction of his
word, we must not only consult with the word, but with God. Nothing
else can draw us off from the world, and persuade us to look after
heavenly things ; nothing else will teach us the vanity of the creature,
the reality of spiritual privileges. Until we see these things in a
divine light, the heart hangs off from God ; and therefore saith David,
Ps. xvi. 7, 'I will bless the Lord, who hath given me counsel.' He
had chosen God for his portion, and then ' I will bless the Lord,' &c.
We shall still run after lying vanities until God doth open your eyes
to see the mysteries of the word, and to be affected with the way.
Those that are drawn to God must first be taught of God : John vi. 44,
' No man cometh to me, except the Father which hath sent me draw
him ; ' for Christ adds presently, ' They shall be all taught of God/
Our hearts can never be drawn unto God until he take us into his own
hands.
5. The more we are brought to attend upon the word, and the more
influence the word hath upon us, the nearer the blessing.
Christians, we are not far from the kingdom of God. There is
some blessedness when we begin to look after the directions of the
word, and to wait upon the teachings of God : Prov. viii. 34, ' Blessed
is the man that heareth me, watching daily at my gates, waiting at
the posts of my doors.' Then you are in a hopeful way to true blessed
ness when you begin to be careful to attend upon God's teaching,
much more when you have the fruits of it, when you know him so as
to love him, so as to have your hearts drawn off from sin and folly :
Acts iii. 26, ' Him hath God sent to bless you, in turning away every one
of you from his iniquities.' The great business of Jesus Christ is to
make us blessed in the enjoyment of God. But how is it ? only by
bare knowledge ? No, it is by turning every one from his iniquity. So
the more this teaching of God prevails upon the heart, the more
blessed we are : Ps. cxix. 1, 'Blessed are the undefiled in the way,
who walk in the law of the Lord.' Otherwise, to have a golden head
and feet of clay, that is monstrous, as in Nebuchadnezzar's image ; to
have a naked knowledge of God, and not brought under the power of
it. You read of the heathens, when they sacrificed to their gods, they
were wont to hang a garland upon the heads of the beasts, and to
crown them with roses, so they were led on to sacrifice. Many may
have garlands upon their heads, ornaments of knowledge, yet are going
on to destruction ; therefore that light and teaching which conveyeth
blessedness is such as prevaileth upon the heart, and doth effectually
turn us to God.
6. It is not only an affront put upon God, but also a great wrong, to
neglect the word of God, and the way he prescribes, and to seek
blessedness in temporal things.
Here you have the true way to blessedness set down in God's
VOL. vi. H
114 SERMONS UPON PSALM CXIX. [SEE. XIII.
statutes ; but in outward things there wants fulness, sincerity,
eternity.
[1.] There wants fulness. That which makes us blessed, it must
fill up the heart of man. As a vessel is never full until it have as
much as it can hold, so we can never be said to have a full happiness
and contentment until we have as much as we can hold. That which
fills must be greater than the thing filled. Now man's heart is such
a chaos of desires, that it can never be filled up but in God : Ps. xvi.
11, ' In thy presence is fulness of joy ; at thy right hand are pleasures
for evermore/ Therefore, of the joy and happiness we have in God,
it is said, ' Enter into thy master's joy/ Mat. xxv. When we speak
of a cup of water, that enters into the man, that is taken down into
the man ; but if we speak of a river of water, or tub of water, that is
greater than the man is capable of, or can receive, — the man enters
into it ; so this joy and happiness, which is truly and genuinely so, it
must exceed our capacity, greater than we can receive, that we may
enter into it ; it is the infinite God can only satisfy the heart of man.
In temporal things there is no kind of fulness ; you have not one
worldly comfort, but you desire more of it. Ahab was a king, yet
still he wants something, Naboth's vineyard. A man is not satisfied
with abundance, neither is his soul filled with increase of worldly
things ; yet we may desire more, Eccles. v. ; and if we have one thing
to the full, yet we shall need another. If a man be strong, he may need
learning ; it may be though he hath some kind of learning and know
ledge, yet he hath not wisdom. Naaman .was rich, wise, valiant, and
honourable, but he was a leper. There is a but upon all worldly hap
piness ; therefore there is no fulness in these things.
[2.] There is no sincerity in them. All that is in the world is but
a semblance and an appearance, that which tickles the senses ; it doth
not go to the heart. You would have thought Belshazzar was merry
at the heart when he was quaffing and carousing in the cups of the
temple ; but how soon is the edge of his bravery taken off, Dan. v. 5, 6.
Haman in the midst of his honours was troubled at the heart for want
of Mordecai's knee. Those things which seem to affect us so much
cannot allay one unquiet passion, certainly cannot still and pacify the
least storm of the conscience ; and therefore, whatever face men put
upon temporal enjoyments, if they cannot see God's special love m
them, they want sincere joy. There is many a smart lash they feel
when the world hears not the stroke : Prov. xiv. 13, * Even in laugh
ter the heart is sorrowful, and the end of that mirth is heaviness/ All
the laughter and merriment which men seem to receive from the
creature, it is but a little appearance, not such as will go to the con
science, that will indeed and thoroughly rejoice and comfort a man,
and give him solid joy.
[3.] There wants eternity. An immortal soul must have an eternal
good, ' pleasures for evermore/ Ps. xvi. 11. In this world we have but
a poor changeable happiness : Luke xii. 20, it was said to the rich
fool, ' This night thy soul shall be required of thee.'
Thus much for the first branch, blessed art thou, 0 Lord.
Secondly, I come from the compellation to the supplication, teach me
thy statutes. And here observe— (1.) The person teaching ; he speaks
VER. 12.] SERMONS UPON PSALM cxix. 115
to God, ' Do thou, 0 God, teach/ (2.) We may consider the person
taught, ' Teach me;' I, that have hid the word in my heart. David,
that was a prophet, is willing to be a disciple. Those that teach others
have need that God should teach them. The prophet saith, ' Teach
me, 0 Lord/ David, a grown Christian, he desires more understanding
of God's will. Certainly we should still ' follow on to know the Lord,'
Hosea vi. 3. Heathens, that only knew natural and moral thing;;,
yet they saw a need of growth ; and the more they knew, the more
they discovered their ignorance ; and always as they grew older, they
grew wiser. How much more sensible would they have been of their
defects in the knowledge of spiritual things, if they had in a little
measure been acquainted with the mysteries of godliness, that pass all
understanding, and are so much from human sense, and above the
capacities of our reason I Prov. xxx. 3, Agur said, ' I neither learned
wisdom, nor have the knowledge of the holy.7 There is very much
yet to be learned of God, and of his ways. Many think they know all
that can be taught them. David, a great prophet, a man after God's
own heart, yet is earnest that God would teach him his statutes. (3.)
The lesson or matter to be taught, * thy statutes ; ' so he calls the word,
because the doctrines of it have the force of a law published ; they do
unalterably bind, and that the soul and conscience ; and therefore the
precepts, counsels, and doctrines of the word are all called statutes.
The point is —
Doct. If we would know God's statutes so as to keep them, we must
be taught of God.
Here I shall inquire —
1. What it is, or how doth God teach us ?
2. The necessity of this teaching.
3. The benefit and utility of it.
First, How doth God teach us ?
Outwardly, by his ordinance, by the ministry of man.
Inwardly, by the inspiration and work of the Holy Ghost.
1. The outward teaching is God's teaching, because it is an ordi
nance which is appointed by him. Now both these must ever go
together, external and internal teaching : ' Despise not prophecy,
quench not the Spirit/ If you would have any enlightening and
quickening of the Spirit, you must not despise prophecy. We teach
you here, and God blesseth. Jesus Christ, when he comes to teach
his disciples, first he openeth the scripture, Luke xxiv. 37 ; and then,
ver. 45, ' he opened their understandings/ Of Lydia it is said, ' God
opened her heart in attending to the things spoken by Paul/ Acts xvi.
14. She was attending, and then God openeth her heart. When the
eunuch was reading, then God sends an interpreter. The outward
means are necessary ; it is God's teaching in part ; but the inward
grace especially. Both these must go together ; for it is said, John vi.
45, 'Every man that hath heard, and hath learned of the Father,
cometh unto me/ There must be a hearing of the word, and so there
is a teaching from God. But —
2. The inward teaching, which is the work of the Spirit, that needs
most to be opened. What is that ? It consists in two things — (1.)
When God infuseth light into the understanding, so as we come to
116 SERMONS UPON PSALM CXIX. [SER. XIII.
apprehend the things of God in a spiritual manner: Ps. xxxvi. 9, 'In
thy light shall we see light.' There is no discerning spiritual things
spiritually, but in God's light. There may be a literal instruction
which one man may give to another, but ' in thy light only shall we
see light ; ' such a lively affective knowledge as disposeth the heart
for the enjoyment of God. There is a seeing, and a seeing in seeing :
Isa. vi. 10, ' Lest in seeing they shall see.' A man may see a truth
rationally that' doth not see it spiritually. Now, when we have the
Spirit's light, then in seeing we see. Or, as the apostle calls it, Col.
i 6, ' A knowing of the grace of God in truth/ since you did not only
take up the report, but feel it, and had some experience of it in your
hearts. Again, (2 ) God's teaching consisteth not only in enlighten
ing the understanding, but in moving arid inclining the heart and the
will ; for God's teaching is always accompanied with drawing : John
vi. 44, ' No man cometh to me, except the Father draw him ;' which
Christ proves, ver. 45, because ' they shall be all taught of God.' The
Spirit's light is not only directive, but persuasive ; it is effectual to
alter and to change the affections, and to carry them out to Christ and
to his ways ; he works powerfully where he teacheth. When the Holy
Ghost was first poured out upon the apostles, there was a notable effect
of it ; it came in the appearance of cloven tongues, like as of fire,
Acts ii. 3, to show the manner of the Spirit's operation by the ministry ;
not only as light, but as fire : it is a burning and a shining light ;
that is, such a light as is seasoned with zeal and love, that affects the
heart, that burns up our corruptions. And therefore, you know, when
Christ would put forth a divine effect in his conference with his two
disciples, it is said, ' Their hearts burned within them while he talked
with them,' Luke xxiv. 32. There is a warmth and heat conveyed to
the soul. Thus for the nature of this teaching.
Secondly, The necessity of this teaching will appear in several
things.
1. If we consider the weakness of a natural understanding : 1 Cor.
ii. 14, * The natural man receiveth not the things of the Spirit of God,
because they are spiritually discerned.' They must be spiritually un
derstood. There must be a cognation and proportion between the
object and the faculty. Divine things cannot be seen but by a divine
light, and spiritual things by a spiritual light, else they shall have no
savour and relish. Can sense, which is the light of beasts, trace the
workings or the flights of reason ? Can you see a soul or an angel by
the light of a candle ? There is no proportion between them. So,
can a natural man receive the things of the Spirit? He receives
them not. Why ? Because spiritual things must be spiritually
discerned.
2. There is not only blindness, but obstinacy and prejudice. When
we come to judge by sense and reason, the whole business of Chris
tianity seems to be a foolish thing to a carnal heart. To give up our
selves to God, and all our interests, and to wait upon the reversion of
a happiness in another world, which is doubtful whether there will be
any such thing or no, is a folly to him. To deny present lusts and
interests, to be much in prayer, and be often in communion with God,
is esteemed a like folly. When the apostle came to preach the gospel
VER. 12.] SERMONS UPON PSALM cxix. 117
to the wits at Athens, they scoffed at him ; they entertain his doctrine
as fire is entertained in wet wood, with hissing and scorn. To do all,
and suffer all, and that upon the account of a happiness to come, to a
carnal heart this is but a fancy and a mere imagination.
3. As blind and obstinate, so we are apt to abuse truth. Carnal
hearts turn all to a carnal purpose. As spiders assimilate and turn,
all they suck into their own substance, so doth a carnal heart turn all,
even the counsels and comforts of the word, to a carnal purpose. Or
as the sea, whatever comes into it, the sweet rivers and droppings of
the clouds, turns all into salt water : Hosea xiv. 9, ' Who is wise, and
he shall understand these things ; prudent, and he shall know them ;
but the transgressors shall stumble therein.' As right excellent and
as notable as the doctrines of the word are, yet a carnal heart finds
matter in them to stumble at ; he picks that which is an occasion of
ruin and eternal perdition from the scripture ; therefore the apostle
saith, Eph. iv. 21, ' If ye have learned of him as the truth is in Jesus/
We are never right, and truth never works us to regeneration, but it
is only fuel for our lusts, until we have learned it as it is in Jesus.
Carnal men undo themselves by their own apprehensions of the truths
of God. Luther calls some promises bloody promises, because of the
mistakes of carnal men by their perverse application. Therefore, that
we may maintain an awe of God in our soul, we need to be taught of
God. *
4. We are apt to abuse our knowledge. Saving knowledge makes
us more humble, but carnal knowledge more proud. Where it is in
gift rather than in grace, there men are puffed up. The more we
know God or ourselves by a divine light, the more humble we shall
be: Jer..xxxi. 18, 19, 'When I was instructed, I smote upon my
thigh; I was ashamed, even confounded, because I did bear the
reproach of my youth.' The more light we have from God, the more
we look into a vile heart. When Adam's eyes are opened, he runs
into the bushes ; he was ashamed. So when God opens the eyes, and
teacheth a Christian, this makes him more humble.
5. There needs God's teaching, because we are so apt to forsake when
we have known the things of God : Ps. cxix. 21, ' The proud do err
from thy commandments/ What is the reason David was so stead
fast in the truth ? He did not take it up from the teachings of man,
but from the teachings of God. When a man leads us into any truth,
another man may lead us out again. But now, when God hath taught
us, and impressed truth upon the heart, then it is durable. What is
the reason believers are not as fickle as others, and not led away by
the impure Gnostics, and like those libertines now among us ? 1 John
ii. 20, ' Ye have an unction from the Holy One, and ye know all things/
They had an unction which came down from Jesus Christ upon their
hearts ; and then a man is not led away by every fancy, but begins to
grow stable in spirit.
6. We cannot tell how to master our corruptions, nor restore reason
to its dominion again. It is not enough to bring light into the soul,
but we must have power and efficacy, or true conversion will not follow.
Man's reason was to govern his actions. Now, all literal instruction
is weak, like a March sun, which draweth up the vapours, but cannot
118 SERMONS UPON PSALM CXIX. [SER. XIV.
scatter them ; it can discover sins, but cannot quell them : Kom. vii.
9, ' When the commandment came, sin revived, and I died/ He
could not tell how to bridle his lusts; he found them more outra
geous : ' The good that I would do, I do not ; and the evil which I
would not, that I do.'
Thirdly, The benefit and utility of God's teaching. When God
teacheth, truth cometh upon us with more conviction and demonstra
tion, 1 Cor. ii. 6, and so hath a greater awe and sovereignty. Those
that have made any trial can judge between being taught of God and
men. Those that are taught of men, the charms of rhetoric may
sometimes stir up some loose affection, but it doth soon vanish and
wear away again ; but the work of God makes deep impression upon
the soul, and truths are then more affective. Man's knowledge is
sapless, dry, and unsavoury : 2 Peter i. 8, ' For if these things be in
you and abound, they make you that ye shall neither be barren nor
unfruitful in the knowledge of our Lord Jesus Christ.' There may
be an empty belief, and a naked and inactive apprehension of Christ,
which stirs up no affection ; but the light which comes from God
enters upon the heart, Prov. ii. 10 ; it affects the whole soul. It doth
not only stay in the fancy, float in the brain, but affect the heart.
And then it is renewing. Man's light may make us more learned
but God's light more holy. We are ' changed by beholding the glory
of God into the same image/ 2 Cor. iii. 18.
SEKMON XIV.
With my lips have I declared all the judgments of thy mouth. —
VER. 13.
FOR the coherence of these words, you may refer them either to the
llth or 12th verse. If to the llth verse, there he speaks of hiding
the word in his heart, and now it breaks out in his tongue. First it
must be in the heart, and next in the tongue. First in the heart.
It is but hypocrisy to be speaking and talking of good things, when
we have not been refreshed and warmed by them ourselves. Chris
tianity is not a religion to talk of, but to live by. There are many
rotten-hearted hypocrites that are all talkers ; like the moon, dark in
themselves, whatever light they give out to others ; or like negroes,
that dig in rich mines, and bring up gold for others, when themselves
are poor. The power of grace in the heart is a good foundation for
grace on the lips. This is the method and order wherein David
expresseth it : ' I have hidden thy word in my heart;' and then,
' With my lips have I declared,' &c. And as it must be first in the
heart, so next in the tongue. John vii. 38, Christ speaks of ' him
that believeth in him, that out of his belly shall flow rivers of living
water.' By the belly is meant the heart. When there is true grace
in the heart, the sweet influences thereof will flow forth in their
common discourse for the refreshing of others ; as a spring sendeth
forth the streams to water the ground about it. If the heart be full,
VER. 13.] SERMONS UPON PSALM cxix. 119
the tongue will drop what is savoury. I say, certainly if it be within,
it will break out. The word is to be hid, but not like a talent in a
napkin, but like gold in a treasury, to be laid out upon all meet occa
sions. Thus referring it to the llth verse, there may be # fair
connection.
Or if you refer it to the 12th verse, * Blessed art thou, 0- Lord :
teach me thy statutes:' teach me that I may teach others. Our
requests for knowledge are like to speed when we are willing to exer
cise this knowledge for the glory of God and the good of others.
Talents thrive by their use : ' To him that hath shall be given/ Mat.
xxv. 29 ; that is, to him that useth his talents. Trading brings
increase ; and so it may be used as an argument to back that petition,
Lord, teach me ; for I have been ever declaring with my lips all the
judgments of thy mouth.
Again, none can speak of God with such savour and affection as he
that is taught by God : Teach me, and I have or will declare (it may
be read either may) all the judgments of thy mouth. A heathen
could say, Non loquendum de Deo sine lumine — we must not speak of
God without light. The things of God are best represented with the
light of his own grace. David shows that he would perform the duty
of a good disciple ; that he would teach others if God should teach
him.
In the words two things are to be explained —
1. What he will declare, all the judgments of thy mouth.
2. In what sense he will declare them.
First, What he will declare. God's will, revealed in the scripture,
is called ' The judgments of his mouth/ his judgments. I have
showed that, ver. 7, at large. Briefly now I will add two reasons : —
First, Because it is the rule according to which we must judge of all
spiritual truth : Isa. viii. 20, ' To the law and to the testimony : if
they speak not according to this word, it is because there is no light
in them.' Secondly, It is the rule according to which we must look
to be judged both here and hereafter. Here, * I will chastise them (or
judge them) as their congregation hath heard/ Hosea vii. 12. Accord
ing to the sentence of the word, so will the course of his providence
be, and according to which we shall be judged hereafter : John xii.
48, * The word that I have spoken, the same shall judge him in the
last day.' God's providences are a comment upon the scriptures.
The scripture is not only a record of what is past, but a calendar and
prognostication of what is to come. You may read your doom, your
judgment there; for the statutes of the Lord are all called judgments,
because of an answerable proceeding in the course of God's provi
dence : if men escape here, they will not escape the judgment of the
last day, when the sentence of that God shall infallibly be made good.
Now, the verdict of the word is called the judgments of his mouth, as
if God himself had pronounced by oracle, and judged from heaven in
the case ; and these judgments of his mouth the Psalmist saith shall
be the matter of his discourse and conference with others.
Secondly, In what sense it is said that he will declare all the judg
ments of his mouth. In this speech David may be considered as a
king, as a prophet, or as a private believer.
120 SERMONS UPON PSALM CXIX. [SER. XIV.
1. As a king ; so some conceive that whenever he judged or gave
sentence upon the throne, he would declare the judgments of God's
mouth ; that is, decree in the case according to the sentence of the
law. In favour of this sense it may be alleged —
[1.] That certainly the king was bound to study the law of God, as
you shall see, Deut. xvii. 18, 19, ' When he sitteth upon the throne of
his kingdom, that he shall write him a copy of this law in a book, out
of that which is before the priests the Levites ; and it shall be with
him, and he shall read therein all the days of his life/ Every king
was bound to have a copy of the law, the Eabbis say, written with his
own hand, carried about with him wheresoever he went, in city or
camp.
[2.] That the kings of Judah were bound up by the judicials of
Moses, ' out of that which is before the priests and Levites ; ' that is,
according to thy judicial laws, so will I pass sentence upon malefactors.
[3.] That, proceeding according to this rule, their declarations in
court were the judgments of God's mouth : 2 Chron. xix. 6, ' He said
to the judges, Take heed what ye do ; for ye judge not for man but for
the Lord, who is with you in the judgment/ If this sense did prevail,
we might observe hence, that a godly man useth the word to season the
duties of all his relations. And again, that a good magistrate is so to
judge upon the throne that his sentences there may be as the judg
ments of God's own mouth. But that which caused this misconceit
was the word judgments, which is not of such a limited import and
signification as those that pitched upon this interpretation did conceive,
and therefore mistook the meaning of this place.
2. David may be considered here as a prophet, and so a pattern of
all teachers. He asserts his sincerity in two respects — (1.) As to the
matter of his doctrine ; it should be the judgments of God's mouth,
such as he had received from God. (2.) As to the extent ; that he
would declare all the judgments of his mouth.
[1.] As to the matter of his doctrine, it should be the judgments of
his mouth. That which should be declared and taught in the
church should not be our own opinions and fancies, but the pure
word of God ; not the vanity of our thoughts, but the verity of his
revelations ; otherwise we neither discharge our duty to God, nor to
the children of God. Not to God, when we come in his name with
out his message : Jer. iv. 10, ' Ah Lord ! thou hast greatly deceived
this people/ saith the prophet Jeremiah to God. Thou hast done it ;
because the false prophets had done it in his name. The dishonour
reflects upon him when his ordinance is abused to countenance the
fancies of our own brain. Nor to the children of God, whose appetite
carrieth them to pure unmixed milk : 1 Peter ii. 2, * As new-born
babes desire the sincere milk of the word, that ye may grow there
by/ \OJLKOV aSo\ov yd\a — unmixed milk. The more natural the
milk is, and without any mixture, the more kindly to a gracious ap
petite. To mix it with sugar, and the luscious strains of a human
wit, doth but disguise it, and hide it from a spiritual taste. But to
mix it with lime, as Jerome saith of heretics, makes it baneful and
noxious^ Thus he speaks of his faithfulness as a prophet, a publia
teacher in the church.
VER. 13.] SERMONS UPON PSALM cxix. 121
[2.] As to the extent; all the judgments of thy mouth, without
adding or diminishing. No part of God's counsel must be forborne,
either out of fear or favour. Our work is not to look what will please
or displease, but what is commanded: Acts xx. 27, ' I have not
shunned to declare the whole counsel of God.' If it be the counsel of
God, let it succeed how it will, it must be spoken. So David here, all
the judgments of thy mouth.
3. David may be considered as a private Christian ; and so, I.
would declare all the judgments of thy mouth in a way of confer
ence and grapious discourse. This is the sense I shall manage. The
consideration I shall insist upon is this : —
Doct. It concerns all that fear God to declare upon meet occasions
the judgments of his mouth.
How ? In the way of public teaching ? Shall every one that hath,
knowledge and parts teach ? I answer — No. There are some separate
for that work : Acts xiii. 2, ' Separate unto me Paul and Barnabas for
the work whereunto I have called them.' Paul and Barnabas were
gifted and called by the Spirit, yet were to be solemnly authorised
by prophets and teachers at Antioch, by officers of the church.
Was it not enough that they were called by the Holy Ghost?
What can man add more ?
There must be order in the church. Though they were called,,
yet they were to be ordained, and to have a solemn commission. It
is true, all Christians are prophets, yet they are not to invade the office*
ministerial ; as they are also all kings, yet they are not to usurp the
magistracy, or to disturb the ruler in his government. If Christians-
would but meditate more, and see how much they have to do to
preach to their own hearts ; if they would but regard the unquestion
able duty that they owe to their families more, this itch of public
preaching would be much abated, and many other confusions and
disorders among us would be prevented ; and they would sooner find
the Lord's blessing upon interchangeable discourse, gracious confer
ences, than this affectation of sermoning and set discourses.
Well, then, we are to declare the judgments of his mouth, not by
way of public teaching, but by way of private conference, edifying others,,
and glorifying God by the knowledge and experience that we have —
First, In our own families.
Secondly, In our converses.
1. In our own families, in training up children and servants in tha
way of the Lord, and inculcating the doctrine of God upon them.
This is a commanded duty, as you may see, Deut. vi. 6, 7, 'And
these words which I command thee this day shall be in thine heart/
What then ? ' And thou shalt teach them diligently unto thy chil
dren, and shalt talk of them when thou sittest in thine house, and
when thou walkest by the way, and when thou liest down, and when
thou risest up/ Morning and evening, rising up and lying down, at
home and abroad, they should be instructing their families. Whea
the word of God is in the heart, thus it will break out. And chap,
xi. 19, you have the same again. This is a duty God reckoneth upon,
that you will not omit such a necessary piece of service : Gen. xviii.
19, ' I know Abraham, that he will command his children and his
122 SERMONS UPON PSALM CXIX. [SfiB. XIV.
household after him, and they shall keep the way of the Lord.' God
promiseth himself, that from Abraham and his family he should have
respect. God hath made many great promises to Abraham, as he
doth now to all believers ; but if you would have him bring upon you
that which he hath spoken, you must not disappoint him. The season
ing of youth betimes in your families is a very great advantage. The
family is the seminary of the church and state ; and usually those
that are ill-bred in the family, they prove ill when they come
abroad. A fault in the first concoction is not mended in the second ;
and therefore here you should be declaring the mind and counsel of
God to them. Many that afterwards prove eminent instruments of
God's glory will bless you for it to all eternity. It is the best love
you can express to your children, when you take care to season them
with the best things. A husband is charged to love his wife. How
shall he express this love ? Eph. v. 25, 26, ' Even as Christ also loved
the church, and gave himself for it, that he might sanctify and
cleanse it/ &c. I suppose the degree is not only commended for a
pattern, but the kind ; it must be such a love as Christ bore to his
church : ' He gave himself for her, that he might sanctify her.' It
must be such a love as tends to sanctification. It is a poor kind of
love parents express to their children in providing great estates and
portions for them, or bringing them up in trades that they may thrive
in the world. But when you train them up for heaven, there is the
best love : Prov. iv. 3, 4, ' For I was my father's son ' (he was the
darling) , ' tender and only beloved in the sight of my mother/ And
wherein was that love expressed ? ' He taught me also, and said unto
me, Let thine heart retain my words ; keep my commandments and
live/ So for servants ; it is not enough to provide bodily mainte
nance for them — so we would do for the beasts if we would use their
strength and service ; but we are to instruct them according to our
talents. And that is the best love we can show, to provide for their
souls.
2. In our converses, speaking of God and of his word in all com
panies, instructing the ignorant, warning and quickening the negligent,
encouraging the good, casting out some savoury discourse wherever
we come. So Ps. xxxvii. 30, ' The mouth of the righteous speaketh
wisdom, and his tongue talketh of judgment/ A good man studieth
in his speeches to glorify God, to edify those he speaks to : ' I will de
clare thy judgments,' saith David. Wise and gracious discourse drops
from him. So Cant. iv. 11, ' Thy lips, 0 my spouse, drop as the
honeycomb ; honey and milk are under thy tongue.' The passages of
that song are to be understood in a spiritual sense. Now the lips and
the^ tongue being instruments of speech, and milk and honey things by
which the word is expressed, I suppose it is meant of a conference ;
and because the word of God is compared to milk and honeycomb, it
shows that their conference should be gracious and edifying. This is
that which drops from a sanctified mouth.
For the reasons of this : —
1. I shall argue from the interest which God hath in the lips and
tongue, and therefore they must be used for God. He made them,
bought them, and, if we belong to him, we gave them up with other
VEK. 13.] SERMONS UPON PSALM cxix. 123
things to him. We did not reserve our tongues. When we resigned
and surrendered ourselves to the Lord's use, we did not make excep
tion. The same argument which holds good for the whole body, why
it should be possessed in sanctification and honour, holds good for
every part of it : 1 Cor. vi. 20, ' Ye are bought with a price, therefore
glorify God in your bodies, and in your spirits, which are God's.' Thy
whole is God's, thy spirit, thy body, and every part ; thy wit, strength,
hand, tongue, all are God's; and therefore he expects to be glorified
by thy tongue. They were rebels that said, Ps. xii. 4, ' Our lips are
our own ; who is lord over us ? ' There is nothing we have that is
ours, but God's. Our hearts are not our own, to think what we will ;
nor our tongues our own, to speak what we will. God expects service
from the tongue, otherwise we must be answerable for it when our
sovereign Lord calls us to an account. Now, it is strange God should
have so clear a right to our speech and language, and yet so little a
share therein : ' Give unto Caesar the things that are Caesar's, and unto
God the things that are God's.' Thy tongue and thy lips, whose are
they ? If thou couldst make thy tongue of thyself, then thou mightst
use it for thyself ; but since you had it from God, you must use it for
God. But, alas I how little are men mindful of this I Follow them
all the day, you get not one word of God from them ; they use their
tongues as if they were their own, not God's.
2. It is the glory of the tongue to serve God in this kind. It is the
most excellent member in the body when it is well used for the glory
of God and edification of others ; therefore called our glory often in
the psalms : * Awake, my glory ; ' that is, my tongue ; and what is
glory in the Old Testament is rendered tongue in the New, Acts ii.
Our tongue is our glory. Why ? Because we have this advantage
by it, we may speak for God : ' Therewith bless we God,' James iii. 9.
The benefit of speech is our privilege above angels and beasts.
Angels they have reason, but no tongues ; and beasts they have tongues,
but no reason to guide them and act them. But now we have tongues
and reason both, that we may declare our maker's praise. Surely this
member and instrument was not given us to savour meats and drinks —
that is not the highest use of it — but to express the sense and affections
of the mind ; not to utter vain, frothy, frivolous things — what an abuse
is that ! — but to comfort and instruct one another in the things of
God. It is our glory.
3. Every creature hath a voice like itself, and therefore so should
the new creature have. The ox bellows, the ass brayeth, goats and
sheep may be known by their bleat, and so is a man by the tenor of
his discourse. As the constitution of the mind is, so are the words.
A wicked man hath a vain heart, and therefore his discourse is idle
and frivolous : Prov. x. 20, * The tongue of the just is as choice silver,
but the heart of the wicked is little worth/ The antithesis shows it
should have been said, ' The tongue of the wicked is little worth ; ' but
he would point at the cause of it, ' the heart of the wicked.' There is
a quick intercourse between the tongue and the heart. Now, because
the heart of the wicked is nothing worth, all his thoughts and musings
are vain ; he goes grinding chaff in his mind all the day ; his mind, like
a mill, is always at work, not upon corn, that it might be bread for his
124 SERMONS UPON PSALM CXIX. [SfiR. XIV.
soul, but upon chaff; therefore, because his heart is nothing worth, his
tongue is nothing worth. The tongue of the just is as choice silver, it
brings in a great deal of treasure. But take a wicked man, all the
workings of his heart, his thoughts and discourses, when summed up
together, the product and total sum at night is nothing but vanity :
' The Lord seeth all their thoughts are but vain/ A vain heart will
have vain speeches, and so a cankered sinner will have cankered dis
course, as a putrid breath discovereth rotten lungs. Every man's
speech is as his humour is. Come to a covetous person, he will be
discoursing of farms, oxen, bargains, wares, and such like. Come to
an epicurean gallant, to a voluptuary, and he will be telling you of
horses, games, dogs, meats, drinks, merry company. Go to the
ambitious, they will be talking of honours, offices, and the like. As
they are of the flesh, so their talk savours of fleshly things. Every
man hath a voice like himself, he speaks according to the constitution
of his mind. Go to the discontented man, he will be talking of his
adversaries, telling of affronts, wrongs, and public offences received.
But a godly man hath a voice too like himself ; he will be declaring
the judgments of God's mouth ; he will be speaking out of the word
of God, of things within his sphere, and suitable to his kind : Mat.
xii. 35, * A good man out of the good treasure of his heart bringeth
forth good things/ Still the tap runs according to the liquor with
which the vessel is filled, and a man's speech bewrays him of what
kind he is ; and therefore, since every creature hath a voice like him
self, so should the new creature have.
4. I shall argue from the nature of good, which is communicative,
and loves to propagate itself — omne bonum sui diffusivum: Luke
xxii. 32, ' Thou being converted, strengthen thy brethren/ He had
had experience of a changeable heart ; now go strengthen others. Fire
turneth all things about it into fire ; leaven pierceth through the whole
lump. So grace seeks to propagate and diffuse itself. Therefore,
when the work of God is written upon a man's mind and laid up in
his heart, he will be declaring and speaking of it to others. Naturalists
observe that mules and creatures which are of a mongrel race do not
procreate after their kind ; so the false Christians are not for propa
gating and enlarging Christ's interest ; they are not so warm, spiritual,
and heavenly in their discourses. Andrew, when acquainted with,
Christ, calls Peter, and both call Nathanael : John i. 41-45, ' We have
found the Messiah/ John calls his disciples. As a hen, when she
hath found a worm or a barleycorn, clucks for her chickens that they
may come and partake of it with her, so a man acquainted with Christ,
who hath tasted that the Lord is gracious, he cannot hold ; he will be
calling upon his friends and relations to come and share with him of
the same grace. As they have more of God, they will improve it for
the comfort of others, and are willing to take hold of all opportunities
to this end.
5. It discovereth plenty of knowledge and a good esteem of the
word. (1.) Plenty of knowledge, when it is so apt to break out.
When these living waters run out of the belly, it is a sign of a good
spring there : Col. iii. 16, ' Let the word of Christ dwell in you richly
in all wisdom, teaching and admonishing one another/ It is a sign
VER. 13.] SERMONS UPON PSALM cxix. 125
we have gotten the riches of understanding ; for out of the abundance
of the heart the mouth speaketh. So Prov. xvi. 23, ' The heart of the
wise teacheth his mouth, and addeth learning to his lips/ When our
speech hath weight and worth in it, and we are ready upon all occasions,
it argueth a good stock of the word. You know a man that puts his
hand in his pocket, and brings up gold at every draught, it is a sign
he hath more plenty of it than silver ; so when we are ready to bring
out gracious discourses, it argueth a treasure and stock within. (2.)
It argueth a good esteem of the word. Things that are dear and
precious to us, we use to discourse of them. What we love, admire,
and affect, the tongue will be occupied about such things : John iii.
31, 'He that is of the earth is earthly, and speaketh of the earth ;'
and 1 John iv. 5, * They are of the world, therefore speak they of the
world.' I know it is spoken in the first place of ordinary teachers.
All men, whose original is of the earth, they savour of it in their
speech ; when they speak of divine things, there is some earthiness
in it. The other scripture is meant of false teachers, they savour of
the world, all their teaching doth savour of their affections. But both
places give this general truth : What a man's affections are upon, it is
most ready in his mouth. Therefore it argueth we are affected with
the word of God when we are declaring it upon all occasions.
6. It is for our benefit to be talking of good things to others. The
breasts that are not sucked do soon grow dry, but the more they are
milked out and drawn, the greater is the increase ; so in spiritual
things, we gain by communicating ; by discourse, truths are laid more
in view. We find in any art of common learning, the more we confer
about things with others, the more understanding we get ourselves :
Prov. xi. 25, ' The liberal soul shall be made fat ; and he that watereth
shall be watered also himself.' It is spoken of alms ; it is true of
spiritual alms, as plain experience shows. By watering and refreshing
others, the more are we comforted and refreshed ourselves. The loaves
were increased in the dividing. Solomon compares conference to the
whetting iron upon iron ; the more one iron is whetted upon another,
both are sharpened ; so by conference our gifts are increased. Earthly
goods, the more they are given out, we have the less in view and visible
appearance, though God can increase them ; but now, in heavenly
and spiritual things, in the very giving out to others, they are increased
upon our hands.
Use 1. To shame us for our unprofitableness in our relations and
converses ; for these are two things wherein a Christian should take
occasion to declare the judgments of God's mouth.
1. In our relations, that we do no good there in declaring the
judgments of God's mouth to one another. Surely every relation is a
talent, and you will be accountable for it, if you do not improve it for
your master's use. The husband is to converse with his wife as a man
of knowledge ; 1 Peter iii. 7 ; and the wife to gain upon the husband,
1 Peter iii. 2 ; and both upon the children and servants. The mem
bers of every family should be helping one another in the way to
heaven. With what busy diligence doth an idolatrous family carry
on their way and their course ! See Jer. vii. 18, ' The children gather
wood, and the fathers kindle the fire,' &c., saith the Lord. Every one
126 SERMONS UPON PSALM CXIX. [SEE. XIV.
will have his hand in the work, and are quickening and inflaming one
another. 'Fathers, children, husbands, wives, all find some employ
ment or other about their idolatrous service. Oh, that every one would
be as forward and zealous and helpful in the work of God ! Oh, that
we were as careful to train and set our families a-work in a course of
godliness ! Christians should reason thus : What honour hath God
by making me a father, a master of a family ? Every such an one hath
a charge of souls, and he is to be responsible. It will be no grief of
heart to you when by your means they become acquainted with God :
' Ye are my crown and my rejoicing/ says the apostle, of the Thes-
salonians converted by his ministry. It will be a crown of honour
and rejoicing in the day of the Lord, when you have been instrumental,
not only for their prosperity in the world, but of their increasing in grace.
2. In our converses, how little do we edify one another ! If Christ's
question to the two disciples going to Emmaus were put to us : Luke
xxiv. 17, ' What manner of conversation had you by the way ? ' what
cause should we have to blush and be ashamed ! Generally our dis
course is either — (1.) Profane and sinful ; there is too much of the
rotten communication which the apostle forbids : Eph. iv. 29, * Let no
corrupt communication come out of your mouth, but that which is
good to the use of edifying, that it may minister grace to the hearer/
Rotten discourse argueth a rotten heart. Or, (2.) Idle and vain, as
foolish tales. The apostle bids Timothy, 1 Tim. iv. 7, to ' refuse
profane and old wives' fables/ or '.vain compliments/ though we are to
give an account for idle words, Mat.xii. 36. Or else, like the Athenians,
we ' spend our time in hearing and telling news/ Acts xvii. 21. Or
we please and solace ourselves with frothy flashes of wanton wit, and
'jesting that is not convenient/ which the apostle forbids, Eph. v. 4.
The praise of a Christian lieth not in the wittiness, but in the graci-
ousness of his conversation. That which is Aristotle's virtue is made
a sin with Paul — foolish jesting. You should rather be refreshing one
another with what experiences you have had of the Lord's grace ; that
is the comfort and solace of Christians when they meet together. But
when men wholly give up themselves to move laughter, all this is idle
and vain discourse. It is not enough to say it doth no hurt, but
what good doth it do ? doth it tend * to the use of edifying' ? A
Christian that hath God and Christ, and his wonderful and precious
benefits to talk of, and so many occasions to give thanks, he cannot
want matter to discourse of when he comes into company ; therefore
we should avoid vain discourse. Or, (3.) We talk of other men's
matters or faults, as the apostle speaks of those, 1 Tim. v. 13, that
wandered from house to house ; that were not idle only, but tattlers
also, and busybodies, speaking things which they ought not : Lev.
xix. 16, ' Thou shalt not go up and down as a tale-bearer among thy
people.' The Hebrew word signifies a merchant, or one that goeth
about with spices to sell ; thence the word is used for one that wan-
dereth from place to place, uttering slanders as wares. These pedlars
will always be opening their packs. Men fill up time by tattling and
meddling with others : Thus have I heard of such or such an one.
Or, (4.) our discourse is wholly of worldly business, not a word of God :
' They are of the earth, and speak of the earth/ John iii. 31. The
VER. 13.] SERMONS UPON PSALM cxix. 127
habituating ourselves to worldly discourse together, without inter
posing something of God, is a great disadvantage. Or, (5.) vain
jangling ; if we speak of anything that hath an aspect upon religion,
we turn it into a mere dispute about opinion ; we do not use conferences
as helps to gracious affections. How many are there sick of questions,
as the apostle saith, and ' dote upon strife of words ' ? 1 Tim. vi. 4.
Thus if we did put ourselves to question at night, What have I spoken?
what good have I done ? what good have I received from such com
pany ? — it would make the word more sensible and active upon our souls.
Use 2. To press us to holy conference, both occasional and set.
1. Occasional. We are not left at random in our ordinary discourse,
to speak as we will ; but at all times and with all persons we should
have an eye to the good of those with whom we speak : Col. iv. 6,
' Let your speech be alway with grace, seasoned with salt, that ye may
know how ye ought to answer every man/ In visits, walks, journeys,
let your speech be always with grace. We should ever be drawing
to good discourse, as remembering we must give account : James ii.
12, ' So speak as those that shall be judged by the law of liberty/
Certainly a gracious heart will thus do. He that doth not want a
heart will not want in occasion of interposing somewhat for God.
This was Christ's manner : Luke xiv. 15, when he was eating bread
in the Pharisee's house, he discourseth, ' Blessed is he that shall eat
bread in the kingdom of God/ There will be a feast in heaven, when
we shall ' sit down with Abraham, Isaac, and Jacob in the kingdom
of God/ So when Christ was at Jacob's well, John iv. 14, he dis
courseth of the ' well of living waters which springeth up to eternal
life ' ; still he draweth towards some gracious improvement of the occa
sion. So John vii. 37, when he was at the feast of tabernacles, and it
was the custom there to fetch water from Siloa, and pour it out upon
the altar of burnt-offerings — they were to make a flood of it — Christ
improves it : 'If any man will come to me, out of his belly shall flow
rivers of living water;' he spiritualiseth the occasion. If our hearts
were as they ought to be, we would have a gracious word more ready ;
we would either be beginning or carrying on good conference where-
ever we came. But Christians are to seek, either through barrenness
or leanness of soul ; they have not that good treasure or stock of
knowlege in them, or through the custom of vain speech. And the
great cause of all is the prevalency of an unsanctified and worldly
heart ; this hindereth us from being more fruitful in our converse.
2. It should press us to holy conferences set. There may be, and
should be, some set time for mutual edification. It is not the duty
only of the ministers, but also of private Christians, keeping within the
bounds of their station and the measures of their knowledge, to teach and
to instruct one another. The scriptures are full of this : Col. iii. 6 ; Col.
i. 5-11 ; Heb. iii. 13; Jude 20. Christians should often meet together
for prayer and spiritual edification. So Heb. x. 24, 25 ; Kom. xv. 14.
I heap up these places because of the error of the Papists, who will
not have the laity speak of scripture, or things pertaining to scrip
ture. Whereas you see these injunctions are plain and clear, and it is
a great part of that holy communion that should pass between saints,
this mutual exhorting, quickening, and strengthening one another's
128 SERMONS UPON PSALM CXIX. [SfiR. XIV.
hands in the work of the Lord. These places are not to be under
stood of public communion, of church societies, but of private confer
ences, by way of interchangeable discourse and mutual edification. It
is not necessary these set conferences should be always, and all the
members of the church meet and confer together ; but a company of
savoury Christians, whose spirits suit best in commerce, and most likely
to help one another. Though I am to love all the brotherhood, and
oarry a respect to all in relation to me, yet I am to single out for my
advantage some of the most eminent, or the most suitable ; for great
regard is to be had to that. Christ made a distinction in his little
flock, in his family, shall I call it ; some he singleth out for more im
mediate converses, as Peter, James, and John, in his transfiguration,
in Mat. xvii. 1, and in his agonies ; these were the flower, the choice,
that he singled out for his special converse. I speak not of public
meetings, in public societies, but set conferences with gracious Chris
tians with whom our spirits suit best, and are likely to be of greatest
help in maintaining of the spiritual life. These set times the people
of God have ever made conscience of. It is a great comfort and
refreshing to be conscious to the exercise of each other's grace : Eom.
i. 12, ' That I may be comforted together with you, by the mutual
faith both of you and me.' And it is a mighty strengthening in evil
times: Mai. iii. 16, ' Then they that feared the Lord spake often one
to another, and the Lord hearkened and heard it.' And you will find
the benefit of the manifold graces of God, that what one wants will be
supplied by the help of another. God doth riot so give his gifts to one
but that he needs others' help. Paul calls Aquila and Priscilla ' fel
lows or helpers in Christ Jesus ;' and Apollos, a mighty man in the
scriptures, had a great deal of help by Aquila and Priscilla, Eom. xvi.
3 ; 1 Cor. xii. 21, ' The eye cannot say unto the hand, I have no need
of thee ; nor the head to the feet, I have no need of you.' The mean
est have their use, quickening and strengthening one another. This
mutual edification differeth from ministerial or church society ; because
the one is an act of authority, the other of charity ; the one in the face
of the congregation, the other by a few Christians in private ; and it
may be improved to awaken each other to consider of God, of the ways
of God, the word of God, the works of creation and providence,
redemption, the judgments he executes in the world, mercies towards
his people, the experiments and proofs of his grace in your Christian
warfare : Ps. Ixvi. 16, ' Come and hear, all ye that fear God, and I will
declare what he hath done for my soul.' Ferus speaks of some old
monks, Gonveniebant in unum, audiebatur verbum Dei, dc. — they were
wont to meet together, and after they had read the word of God, every
one did acquaint one another with his weaknesses, with his temptations,
and mutually asked counsel, and comforted one another out of the
word of God ; and after this they concluded all with prayer, and so
every man went to his home. These examples, did we observe them,
they would be most useful to us ; we might drive on a trade to heaven,
and Jbe of very great profit in the spiritual life ; if the gifts of private
Christians were managed without pride, vainglory, and without
despising of the weak, it would be of exceeding honour to God, use
and comfort to the saints.
TEB. 14.] SERMONS UPON PSALM cxix. 129
SERMON XV.
/ have rejoiced in the way of thy commandments, as much as in
all riches. — VEB. 14.
THESE words may respect the 12th verse, as another argument where
with to back his request, ' Teach me thy statutes ; for I have rejoiced
in the way of thy commandments as much as in all riches.' Many are
for worldly wealth, but I have other desires : Lord, teach me how to
understand and keep thy statutes, and this will be a greater benefit
than any worldly possession whatsoever. Or you may refer them to
the 13th verse, as a reason of his practice ; every man will be speaking
of that wherewith he is delighted : ' Lord, thy testimonies are my re
joicing ;' therefore, I have and will be speaking of them upon all occa
sions. Or this may be the fruit of what was mentioned before : those
that are exercised about the word, the study, and practice of it, and
conference about it, have a sweet sense of the goodness of it in their
own souls, so as they delight and rejoice in it above all things ; and
if we have not felt this effect, it is because we are strangers to the
word.
In the words there is —
1. A delight asserted.
2. The object of it, in the ivay of thy testimonies.
3. The degree of it, as much as in all riches.
By way of explication : The ' testimonies ' of God are his word, for
it testifieth of his will. Now the prophet saith not only, ' I have re
joiced in thy testimonies/ but ' in the way of thy testimonies.' Way
is one of the words by which the law is expressed. God's laws are
ways that lead us to God ; and so it may be taken here, the way which
thy testimonies point out and call me unto ; or else, his own practice,
as a man's course is called his way ; his delight was not in specula
tion or talk, but in obedience and practice : ' In the way of thy testi
monies.' The degree, ' as much as in all riches.' As much, not to
show the equality of these things, as if we should have the same affec
tion for the world as for the word of God ; but as much, because we
have no higher comparison. This is that worldlings dote upon and de
light in. Now, as much as they rejoice in worldly possessions, so much
do I rejoice in the way of thy testimonies. For I suppose David doth not
compare his own delight in the word with his own delight in wealth ;
but his own choice and delight with the delight and choice of others.
If he had spoken of himself both in the one respect and in the other,
the expression was very high. David, that was called to a crown, and
in a capacity of enjoying much in the world, gold, silver, lands, goods,
largeness of territory, and a compound of all that which all men jointly,
and every man severally, doth possess, yet was more pleased in the
holiness of God's ways, than in all the world.' * For what shall it
profit a man to gain the whole world, and lose his own soul ? ' Mat.
xvi. 26.
Doct. A gracious heart finds more true joy in the way of God's
word than in all worldly things whatsoever.
VOL. vi. i
130 SERMONS UPON PSALM CXIX. [SfiR. XV*
To explain this, consider—
1. What this delight is.
2. How a gracious heart finds more delight in the word of God than
in all worldly things.
3. The reasons why they do so,
1. What this delight is. I shall give you several distinctions.
[1.] There is a sweetness in the study of God's word, or when we
give up ourselves to attain the knowledge of it. The very speculation
and study produces a delightful taste, for three reasons : —
(1.) Truth is the good of the understanding ; therefore, when the
faculty is suited with a fit object, this correspondence causeth a rejoic
ing and delectation: Prov. xxiv. 14, * My son, eat thou honey because it
is good ; and the honeycomb, because it is sweet to thy taste : so shall
the knowledge of wisdom be to thy soul when thou hast found it/
Every truth, if it be but a natural or philosophical verity, when we
come to consider and see it with our own eyes, and have found it out
by search, and do not repeat it by rote only, breedeth a delight. Plea
sure is applicatio convenientis convenienti; so it is true in theological
truths ; we are the more affected with them the more they are repre
sented with evidence to the soul.
(2.) Scriptural truths are more sublime than other truths, and do en
noble reason with the knowledge of them : Deut. iv. 6, * Surely this
great nation is a wise and an understanding people.' Such doctrines as
we meet with in the word of God concerning angels and the souls of men,
the creation and government of all things, the redemption of men, must
needs affect the heart, and breed a joy in the view and contemplation
of them.
(3.) Because these truths are suitable to our necessities. To every
man that hath a conscience, it cannot but be very pleasing to hear of
a way how he may come to the pardon of sins, and sound peace of con
science, solid perfection, and eternal glory. Man is naturally under fear
of death, Kom. i. 32, and would be glad of pardon ; weak, and unable
to find out or attain to moral perfection, he would be glad of an exact
rule, and gropeth and feeleth about for an everlasting happiness, Acts
xvii. 27. So far as anything is found to this purpose in the writings
of men, they have a marvellous force and influence upon us. Any beam
of this truth scattered in Plato or Socrates, of man's reconciliation with
a just God, there is nothing in their writings ; the then world was
under perplexity ; but yet of moral perfection, and an eternal state of
blessedness, there were some glimmerings. Now, when these are re
presented to the understanding with such evidence and satisfaction as
they are in the scriptures, where you have the only sufficient direction
to true happiness, no wonder if they are greedily catched at. Now this
delight, though good, I speak not of, because it may be in temporaries,
who have a taste of the good word, to invite them to seek for more, Heb.
vi. 4, and is a fruit of common illumination. The stony ground re
ceived the word with joy, Luke viii. 13 ; and though it may affect the
heart, yet if not above all riches, it doth not prevail over carnal affec
tions.
J2.] There is a sweetness found in the way of God's testimonies which
ariseth from the conscience of practical obedience, not from contemplation
VEB. 14.] SERMONS UPON PSALM cxix. 131
only ; and it is best to be found when we come to practise and perform
what we know. It is said of wisdom, Prov. iii. 17, 'All her ways are
ways of pleasantness, and all her paths are peace.' There is not only a
sweetness in our privileges, but in our duties. No man knoweth the
contentment of walking closely with God but he that hath tried. So
Micah ii. 7, ' Do not my words do good to him that walketh uprightly ?'
not only speak good, but do good. There is a certain performance of
what the word saith, when it is said : it may be accounted done ; but
to whom ? To them that know it, and are able to talk of it ? No ;
but to them that walk. And will every slight endeavour and the pre
sumption of conformity to the rule serve the turn ? No ; to them that
walk uprightly, that sincerely frame themselves to obey God's will with
the greatest exactness and care they can use. Oh, what good, what
reviving of heart and cheerfulness do they find in this work ! Briefly,
this delight in the way of God's testimonies (that you may not be mis
taken) differeth from that contentment and serenity of mind which is
the fruit of integrity or moral sincerity. There is some degree of com
fort that accompanieth any good action, as heat doth fire ; the con
science, so far as he doth good, hath some kind of peace in it. The
heathens by God's general bounty and goodness had a conscience excus
ing when they did good, as well as accusing when they did evil : Eom.
ii. 15, 'Their thoughts in the meantime accusing, or else excusing
one another/ ^eraf v aXX^Xwi/ — ' by turns,' and this excusing cannot
be without some sweetness and contentment of mind. Sacer intra nos
spiritus sedet bonorum malorumque nostrorum observator et custos; hie
prout a nobis tractatus est, ita nos ipse tractat, saith Seneca. This
may be without faith ; whereas we speak of such a joy as is founded
in faith, though found in the ways of obedience in Christ's service :
Mat. xi. 29, ' Take my yoke upon you, and learn of me, for I am meek
and lowly in heart, and ye shall find rest for your souls.' In short,
there is delight in the duty and the dispensation ; for it is both pro
mised and required. Delight in God's ways is promised as a gift of
God, and as the result of our obedience : Isa. Iviii. 13, 14, ' If thou
turn away thy foot from the sabbath, from doing thy pleasure on my
holy day, and call the sabbath a delight, &c., then shalt thou delight
thyself in the Lord,' &c.; and Cant. ii. 3, ' I sat down under his sha
dow with great delight, and his fruit was sweet to my taste/ There
is sweetness God bestoweth, or sensible consolation, which must be dis
tinguished from that delight which is a fruit of our gracious esteem. I
can exclude neither, though that delight which is the fruit of our esteem
of the word is principally here intended ; the one is more durable than
the other. A gracious affection to the word and ways of God should
ever remain with us; but we are not always feasted with spiritual
suavities. Now and then we have them, and when they have done
their work they return to God. As in the vision made to Peter, the
sheet that was showed him was received up again into heaven, Acts x.
16, when Peter was informed of God's will ; so this comfort returneth
to the giver when it hath done its work, refreshed our hearts, and en
gaged us to wait upon God.
2. How a gracious heart rejoiceth more in the way of God's testi
monies than in all riches.
132 SERMONS UPON PSALM CXIX. [SfiR. XV.
[1.] There is a broad difference in the things themselves, and there
fore there should be in our affections to them ; for our affections should
be carried out according to the worth of things ; otherwise, if an object
of less worth have more of our hearts than an object of more value,
they are like members out of joint, they are not in their proper place.
There is a great distance between the things themselves, as much as
there is between the enjoyment of God and the creature, and there
fore there must be a considerable difference in our affections to them.
If the difference be so nice that thou canst hardly distinguish which
thy heart is more affected with, the enjoyment of God in the way of his
testimonies, or the enjoyment of wealth and worldly accommodations,
or if the disproportion be on the world's side, that hath more of thy
esteem and complacency, then God is not thy chiefest good ; thou
lovest the creature more than God, which is inconsistent with grace :
for this is the prime act of grace, to choose God for our chiefest good.
[2.] We must distinguish between the sensitive stirring of the affec
tions and the solid complacency of the soul. It is possible a child of
God may be more sensibly moved by temporal things, as they do more
strike upon the senses ; but the supreme and prevailing delight of
the soul is in spiritual things, in the way of God's testimonies. To
exemplify this by the contrary affection, as in sorrow ; a temporal loss
may to sense more stir the affections, as to bodily expression of them,
than a spiritual ; as the drawing of a tooth or any present pain may
make us cry out more than the languishings of a consumption ; whereas
the other may go nearer to the heart, and causeth a more lasting
trouble. So in joy ; a man may be pleased with earthly conveniences, and
yet his solid esteem is more in spiritual things ; as a trifle may provoke
laughter more than a solid benefit that accrueth to us. Therefore the
case is not to be decided by the intensiveness of the sensitive expres
sion so much as by the appreciation of the soul. In this sense the
point is to be understood ; he would lose all the world rather than
dispense with his obedience to God. This is selling all for the pearl
of price spoken of, Mat. xiii. 46. All other things are trampled upon
and renounced for this one's sake, that we may enjoy God in Christ.
And truly this affection to the word is not easily to be found ; for we
often see that men for a little gain will break all the commandments
of God, as things not to be stood upon when any temporal commodity
is in chase, and in the pursuit of worldly riches care not how they
neglect Christ and heavenly things.
3. The reasons why they rejoice more in the way of God's testi
monies than in all riches.
[1.] Because of the suitableness of these things to the new nature.
Everything hath a kind of joy when it enjoys that which is good for it.
The ground doth pleasantly receive a shower of rain after drought ;
the natural man eateth and drinkath, and his heart is filled with glad
ness ; so the spiritual man is affected with that which is agreeable to
the divine nature. Everything is preferred according to the suitable
ness and proportion which it carrieth to our necessities and desires.
The cock in the fable preferred a barleycorn before a jewel ; the barley
corn is more suitable to its natural appetite. So believers have * not
the spirit of the world, but the spirit which is of God/ 1 Cor. ii. 12 ;
VER. 14.] SERMONS UPON PSALM cxix. 133
therefore the way of God's testimonies is more suitable and proportion
able to that nature which they have. Their wealth and worldly things
they indeed suit with the sensitive nature, but that is kept under, there
fore the prevalent inclination is to the word more than to the world.
[2.] There is nothing in the enjoyment of worldly things, but they
have it more amply in the exactest and sincerest way of enjoyment by
the word, and walking in the way of its precepts. Satan's baits whereby
he leads men to sin are pleasure and profit ; when bonum honestum,
the good of honesty and duty, is declined, there remains nothing but
bonum utile et jucundum, the good of pleasure and profit. If we be
moved with these things, it is good to look there where we may have
them at the highest rate and in the most sincere manner. Now, it is
the word of God believed and obeyed which yield eth us the greatest
profit and the greatest pleasure. You have both in one verse : Ps.
xix. 10, ' More to be desired are they than gold, yea, than much fine
gold : sweeter also than the honey and the honeycomb.' Because
of the profit it is compared to gold, and because of the sweetness and
pleasure we have by it, it is compared to honey.
The word of God will truly enrich a man and make us happy. The
difference between God's people and others doth not lie in this, that
the one seeketh after riches, the other not ; they both seek to enrich
themselves ; only the one seeketh after false, and the other true riches,
as they are called, Luke xvi. 11, and so differ from one another as we
and the Indians do, who reckon their wealth by their wampenpeage,
or shells of fishes, as we do ours by gold and silver ; the one hath little
worth but what their fancies put upon it ; the other hath a value in
nature. Or, to speak in a more home comparison, counters, glass
beads, and painted toys please children more than jewels and things
of greater price, yea, than land of inheritance, or whatever, when we
come to man's estate, we value and is of use to us for the supply of
present necessities. So worldly men, preferring their kind of wealth
before holiness and the influences of grace, do but cry up baubles
before jewels. To evidence this, and that we may beat the world with
their own notions, and so the better defeat the temptation, let us con
sider what is the true riches.
1. What is indeed true riches.
2. Why these are the true riches.
1. What is indeed riches.
[1.] Gracious experiences or testimonies of the favour of God. He
is a rich man indeed that hath many of these. So it is said, Eom.
x. 12, Gad is ' rich to all that call upon him ;' it is meant actively,
not passively ; it only noteth that God doth give out plentiful experi
ences of his grace.
[2.] Knowledge : * Let the word of God dwell in you richly, in all
wisdom,' Col. iii. 16. And the apostle mentions ' the riches of the full
assurance of understanding, to the acknowledgment of the mystery of
God, and of the Father, and of Christ,' Col. ii. 2. This is a treasure in
deed, that cannot be valued ; and he is a very poor soul that wants it.
[3.] Faith: James ii. 5, ' Hath not God chosen the poor of this
world, rich in faith?' He is a rich man that is emptied of himself
that he may be filled with God.
134 SERMONS UPON PSALM CXIX. [SER. XV.
[4.] Good works : 1 Tim. vi. 10, ' Charge them that are rich in this
world, that they be not high-minded, &c., but rich in good works/ 0
miserable man ! that hath nothing to reckon upon but his money and
his bags, so much by the year, and makes it all his business to live
plentifully in the world, laying up nothing for heaven, and is not rich
in gracious experiences, knowledge, faith, and good works, which are
a Christian s riches !
2. Why are these the true riches ?
[1.] That is true riches which maketh the man more valuable,
which gives an intrinsic worth to him, which wealth doth not that is
without us. We would not judge of a horse by the richness of his
saddle and the gaudiness of his trappings ; and is man, a reasonable
creature, to be esteemed by his moneys and lands, or by his graces and
moral perfections ?
[2.] That is riches which puts an esteem upon us in the eyes of God
and the holy angels, who are best able to judge, One barbarous Indian
may esteem another the more he hath of his shells and trifles ; but you
would count him never the richer that should bring home a whole
ships lading of these things : Luke xii. 20, such a fool is he ' that
heapeth up treasure to himself, and is not rich towards God ;' that
hath not of that sort of riches which God esteemeth. We are bound
for a country where riches are of no value ; grace only goeth current
in the other world.
[3.] That is riches which steads us in our greatest extremities.
When we come to die, the riches of this world prove false comforts, for
they forsake a man when he hath most need of comfort. In the hour
of death, when the poor shiftless naked soul is stripped of all, and we
can carry away nothing in our hands, grace lieth near the heart to
comfort us. It is said by a voice from heaven of those that die in the
Lord, ' Their works follow them ;' their wealth doth not. Our graces
continue with us to all eternity.
[4.] That is the true riches which will supply all our necessities,
and bear our expenses to heaven. Wealth doth not this, but grace :
Mat. vi. 33, ' Seek ye first the kingdom of God, and the righteousness
thereof, and all these things shall be added ;' 1 Tim. iv. 8, ' Godliness
is profitable unto all things, having the promise of the life that now
is, and of that which is to come/ Heaven and earth are laid at the
feet of godliness.
[5.] That is true riches which will give us a title to the best inherit
ance. The word of God is able to enrich a man more than all the
riches of the world, because it is able to bring a man to an everlasting
kingdom. All this is spoken because there is an evil desire that pos-
sesseth the whole world ; they are vehemently carried after riches, and
as they are increased, so are they delighted. But, saith David, my
delight is to increase in knowledge and grace ; if I get more life, more
victory over lusts, more readiness for God's service, this comforts me
to the heart. Now how do you measure your thriving ? by worldly or
spiritual increase ?
Here is the true delight. Spiritual delight in spiritual objects far
exceedeth all the joy that we can take in worldly things. The plea
sures of the mind are far more pure and defecate than those of the
VER. 14.] SERMONS UPON PSALM cxix. 135
body ; so that if a man would have pleasures, let him look after the
chiefest of the kind. He spoke like a beast rather than like a man
that said, ' Eat, drink, and be merry ; thou hast goods laid up for
many years/ Luke xii. 19. That is the most that worldly things can
afford us, a little bodily cheer : Ps. xvii. 14, ' Thou hast filled their
bellies with hid treasures ; ' there is the poor happiness of a rich world
ling. He may have a bellyful, and fare at a better rate than others
do : Hab. i. 16, * Their portion is made fat, and their meat plenteous/
When men have troubled themselves and the world to make them
selves great, it is but for a little belly-cheer, which may be wanted as
well as enjoyed ; a modest temperance and mean fare yieldeth more
pleasure. But what is this to the delights of the mind ? A sensualist
is a fool, that runneth to such dreggy and carnal delights. Noble and
sublime thoughts breed a greater pleasure. What pleasure do some
take in finding out a philosophical verity ! — the man rejoiceth, the
senses are only tickled in the other. Of all pleasures of the mind,
those of the spiritual life are the highest, for then our natural faculties
are quickened and heightened by the Spirit. The reasonable nature
hath a greater joy than the sensitive, and the spiritual divine nature
hath more than the mere rational. There is not only a higher object,
the love of God, but a higher cause, the Spirit of God, who elevateth
the faculty to a higher manner of sense and perception. Therefore
both the good and evil of the spiritual life is greater than the good
and evil of the rational. The evil of the spiritual is greatest : ' A
wounded spirit who can bear ? ' And the good of the spiritual life is
greatest, 'joy unspeakable and glorious/ The higher the life, the
greater the feeling ; ' groans not uttered/ ' Peace passing all under
standing/ though it maketh no loud noise, yet it diffuseth a solid
contentment throughout the soul. All this is spoken because the way
of God's testimonies is looked upon as a dark and gloomy course by
carnal men ; yet it is the life of the blessed God himself: Eph. iv. 18,
' Having the understanding darkened, being alienated from the life of
God, through the ignorance that is in them, because of the blindness
of their heart.' And surely he wants no true joy and pleasure that
lives such a life.
Use 1. Here is an invitation to men to acquaint themselves more
with the way of God's testimonies, that they may find this rejoicing
above all riches. It is hard to pleasant natures to abjure accustomed
delights ; and carnal men picture religion with a sour austere face :
We shall never see cheerful day more if we are strict in religion. Oh !
consider, your delight is not abrogated, but perfected ; you shall find
a rejoicing more intimate than in all pleasures. Cyprian saith he
could hardly get over this prejudice, in his epistle to Donatus. Austin,
thirty years old, parted with his carnal delights, and found another
sweetness — quam suave mihi subito factum est I It is your disease
maketh you carnal ; when freed from the fervours of lust, these things
will have no relish with you. If it seem laborious at first, it will be
more joyful than all riches. The root is bitter, but the fruit sweet.
At first it is bitter to nature, which loveth carnal liberty, to render
itself captive to the word ; but after a little pains, and when the heart
is once subdued to God, it will be sweet and comfortable. Ask of the
136 SERMONS UPON PSALM CXIX. [SfiR. XVI.
spies that have been in this good land if it be not a land flowing with
milk and honey. David tells you, * In the way of thy testimonies.'
This way would be more trodden if men would believe this ; if you
will not believe, make trial ; if Christ's yoke seem burdensome, it is to
a galled neck.
Use 2. Trial.
1. Have we a delight in obedience to God's precepts? Ps. cxii. 1,
they that fear God, delight greatly in his commandments. It is not
enough to serve God, but we must serve him delightfully ; for he is a
good master, and his work hath wages in the mouth of it. It is a
sign you are acquainted with the word of God, when the obedience
which it requireth is not a burden but a delight to you. Alas ! with
many it is otherwise. How tedious do their hours run in God's ser
vice I no time seemeth long but that which is spent in divine worship.
Do you count the clock at a feast ? and are you so provident of time
when about your sports ? Are you afraid that the lean kine will de
vour the fat, when you are about your worldly business ? What
causeth your rejoicing ? the increase of wealth, or grace ?
2. Is this the supreme delight of the soul ? It is seen not so much
by the sensible expression, as by the serious constitution of the soul,
and the solid effects of it.
[1.] Doth it draw you off from worldly vanities to the study of the
word ? What are your conceptions of it ? What do you count your
riches ? To grow in grace, or to thrive in the world ? To grow rich
towards God, or to heap up treasures to yourselves ? Is it your great
est care to maintain a carnal happiness ?
[2.] Doth it support you in troubles and worldly losses ? and bear
you out in temporal adversities ? You cannot be merry unless you
have riches and wealth and worldly accommodations ; then, soul, eat,
drink, and be merry !
[3.] Doth it sweeten duties ? The way of God's commandments is
your way home. A beast will go home cheerfully. You are going
home to rest. Let the joy of the Lord be your strength. Certainly
you will think no labour too great to get thither, whither the word
directs you. As one life exceedeth another, so there is more sensible-
ness in it. A beast is more sensible of wrong and hurt and of pleasure
than a plant ; and as the life of a man exceedeth the life of a beast,
so is he more capable of joy and grief ; and as the life of grace ex
ceedeth the life of a mere man, so its joys are greater, its griefs greater.
There are no hardships to which we are exposed for religion, but the
reward attending it will make us to overcome.
SERMON XVI.
I will meditate in thy precepts, and have respect unto tliy ways. —
VER. 15.
ALL along David had showed what he had done ; now, what he will
do. Ver. 10, ' I have sought ;' ' ver. 11, ' I have hid ; ' ver. 13, ' I
VER. 15.] SERMONS UPON PSALM cxix. 1ST
have declared ; ' ver. 14, ' I have rejoiced/ Now, in the two following
verses, he doth engage himself to set his mark towards God for time
to come : ' I will meditate in thy precepts,' &c. We should not rest
upon anything already done and past, but continue the same diligence
unto the end. Here is David's hearty resolution and purpose to go on
for time to come. Many will say, Thus I have done when I was
young, or had more leisure and rest ; in that I have meditated and con
ferred. You must continue still in a holy course. To begin to build
and leave unfinished is an argument of folly. There is always the
same reason for going on that there was for beginning, both for neces
sity, profit, and sweetness. We have no license to slack and give over
till all be finished : Phil. ii. 12, ' Work out your own salvation ; *
otherwise all you do is in vain, yet not in vain : Gal. iii. 4, in vain as
to final reward, yet not in vain as to increase of punishment. You
lose your cost, your watchings, striving, prayings ; but you will gain a
more heavy punishment, so that it had been better you had never be
gun : 2 Peter ii. 20, 21, ' For if, after they have escaped the pollutions
of the world through the knowledge of our Lord and Saviour Jesus
Christ, they are again entangled therein and overcome, the latter end
is worse with them than the beginning ; for it had been better for
them not to have known the way of righteousness, than after they have
known it, to turn from the holy commandment delivered to them/
You bring an ill report upon God ; your sense of the worth of heavenly
things must needs be greater for your making trial ; and therefore
your punishment for neglect the greater. Into the vineyard they came
at several hours, but all tarried till the close of the day. Some called
sooner, some later, but all held out till the end : Heb. vi. 10, 11, you
have ministered and must minister ; you have prayed and must pray ;
you have heard the word with gladness, and must hear still. Many
in youth are zealous, but when their first heats are spent, grow worldly,
careless, and ready to sound a retreat from God. The fire of the altar
was never to go out ; so should the life, and warmth, and vigour of our
affections to the word of God be ever preserved. God is the same still,
and so is the word ; and therefore we should ever be the same in our
respects to it. The devil in policy lets men alone for a while, to mani
fest some respect to the ways of God, that they may after do religion
a mischief. They are full of zeal, strict, holy, diligent in attendance
upon ordinances. He never troubleth them, but is at truce with them
all this while, till they get some name for the profession of godliness,
and then he knoweth their fall will be the more scandalous and ignomi
nious, not only to themselves, but to their profession. They are forward
and hot men a while, till they have run themselves out of breath, and
then by a notable defection shame themselves, and harden others.
Compare it with the 13th verse, ' I have declared ; ' now ' I will
meditate/ To be warm and affectionate in our expressions of respect
to the word before others, and to slight it in our own hearts, argueth
gross hypocrisy ; therefore David would not only confer, but meditate.
Many talk with others, but not with their own soul : ' Commune with
your hearts, and be still.' True zeal is uniform; when there is no
witness but God, it acts alike.
Refer it to the 14th verse, David had spoken of his delight in the
138 SERMONS UPON PSALM CXIX. [SER. XVI.
law ; now, that he would meditate therein ; in both not to boast, but
to excite others by his example : that is to be understood all along
when he speaketh of his diligence in and about the law of God. But
mark, first the word was his delight, and then his meditation, Delight
causeth meditation, and meditation increaseth delight : Ps. i. 2, ' But
his delight is in the law of the Lord, and in his law doth he meditate
day and night.' A man that delighteth in the law of God will exercise
his mind therein. Our thoughts follow our affections. It is tedious
and irksome to the flesh to meditate, but delight will carry us out.
The smallest actions, when we have no delight in them, seem tedious
^nd burdensome. It was no great matter for Haman to lead Mor-
decai's horse, yet a burdensome offensive service, because it was against
his will. The difficulty that we find in holy duties lieth not in the
duties themselves, but in the awkwardness of our affections. Many
think they have no parts, and therefore they cannot meditate. He
ihat findeth a heart to this work will find a head. Delight will set
the mind a-work, for we are apt to muse and pause upon that which is
pleasing to us. Why are not holy thoughts as natural and as kindly
to us as carnal ? The defect is in the heart : ' I have rejoiced in thy
testimonies/ saith David, and therefore ' 1 will meditate in thy statutes.'
In the words there is a double expression of David's love to the
law of God : —
1. / will meditate in thy precepts.
2. I will have respect to thy ways.
Concerning which observe —
1. In both the notion by which the word of God is expressed and
diversified, precepts, ways. The word precepts implieth God's authority,
by which the counsels of the word are ratified. Ways implieth a
certain direction for pur walk to heaven. There are God's ways to us
declared in his promises. So it is said, Ps. xxv. 10, ' All the paths of
God are mercy and truth.' Our ways to God, ver. 4 of that psalm :
* Show me thy ways, teach me thy paths/ These are his precepts.
2. Observe, the one is the fruit of the other : ' I will meditate ; ' and
then, c I will have respect/ Meditation is in order to practice ; and if
it be right, it will beget a respect to the ways of God. We do not
meditate that we may rest in contemplation, but in order to obedience :
Josh. i. 8, ' Thou shalt meditate in the book of the law day and night,
that thou mayest observe to do according to all that is written therein/
So Phil. iv. 8, 9, ' Think of these things,' ' do these things '— Xoydfecrte.
When you cast up your accounts, and consider what God hath required
of you, it is that you may set upon the work. Meditation is not a
flourishing of the wit, that we may please the fancy by playing with
divine truths (sense is diseased that must be fed with quails), but a
serious inculcation of them upon the heart, that we may urge it to
practice. Nor ^ yet an acquainting ourselves with the word that we
may speak of it in company : conference is for others, meditation for
ourselves when we are alone. Words are but the female issue of our
thoughts, works the male. Nor merely to store ourselves with curious
notions and subtile inquiries ; study searcheth out a truth, but medita
tion improveth it for practical use: it is better to be sincere than
subtile.
VER. 15.] SERMONS UPON PSALM cxix. 139
3. Observe, this practical obedience is expressed by having respect
unto the ways of God. To respect God's ways is to take heed that we
do not turn out of them, to regard them and ourselves : ' Observe to do
them,' Josh. i. 8 ; and it is called elsewhere, pondering our path : Prov.
iv. 26, ' Ponder the path of thy feet/ that we may not mistake our
way, nor wander out of it. Eespect to God's word was opened ver. 6
and 9. The main point is this —
That one great duty of the saints is meditating on the word of God,
and such matters as are contained therein.
Let us inquire what meditation is, because the practice and know
ledge of the duty is almost become a stranger to us. Before I can
define, I must distinguish it. Meditation is —
1. Occasional.
2. Set and solemn.
1. Occasional meditation is an act by which the soul spiritualiseth
every object about which it is conversant. A gracious heart is like an
alembic ; it can distil useful thoughts out of all things that it meeteth
with. Look, as it seeth all things in God, so it seeth God in all things.
Thus Christ at Jacob's well discourseth of the well of life, John iv. ; at
the miracle of the loaves, discourseth of manna, John vi. and vii. ; at
the feast of tabernacles, of living waters ; at the Pharisee's supper, dis
courseth of eating bread in the kingdom of God, Luke xiv. 15. There
is a holy chemistry and art that a Christian hath to turn water into
wine, brass into gold, to make earthly occasions and objects minister
spiritual and heavenly thoughts. God trained up the old church by
types and ceremonies, that the things they ordinarily conversed with
might put them in mind of God and Christ, their duties, and dangers,
and sins. And our Lord in the New Testament taught by parables
and similitudes taken from ordinary functions and offices amongst
men, that in every trade and calling we might be employed in our
worldly business with a heavenly mind ; that whether in the shop, or
at the loom, or in the field, we might still think of Christ, and grace,
and heaven. There is a parable of the merchantman, a parable of the
sower, a parable of the man calling his servants to account, &c., that
upon all these occasions we might wind up our minds, and extract
some spiritual use from our common affairs. Thus the creatures lift
up our minds to the creator. David had his night meditation : Ps.
viii. 3, ' When I consider the heavens, the work of thy hands, the
moon, and the stars which thou hast ordained/ &c. ; — the sun is not
mentioned. When he was gone abroad in the night, his heart was set
on work presently : and Ps. xix. 5, there is a morning meditation, for
he seemeth to describe the sun coming out of his chambers in the east,
and displaying his beams like a cloth of gold upon the world. A holy
heart cannot want an object to lead him to the meditation of God's
power, and goodness, and glory, and wise providence, who hath made
and doth order all things according to the counsel of his will. There
is a great deal of practical divinity in the very bosom of nature, if we
had the skill to find it out. Job biddeth us, ' Ask the beasts, and they
shall teach thee ; and the fowls of the air, and they shall tell thee ; or
speak to the earth, and it shall teach thee ; and the fishes of the sea
.shall declare unto thee/ They speak by our thoughts.
140 SERMONS UPON PSALM CXIX. . [SER. XVL
2. There is set and solemn meditation. Now this is of several
sorts, or rather, they are several parts of the same exercise.
[1.] There is a reflective meditation, which is nothing but a solemn
parley between a man and his own heart : Ps. iv. 4, ' Commune with
your own heart and be still;' when we have withdrawn ourselves
from company, that the mind may return upon itself, to consider what
we are, what we have been, what straits and temptations we have
passed through, how we overcame them, how we passed from death to
life. This is a necessary part of meditation, but very difficult. What
can be more against self-love and carnal ease than for a man to be
his own accuser and judge ? All our shifts are to avoid our own
company, and to run away from ourselves. The basilisk dieth by
seeing himself in a mirror, and a guilty man cannot endure to see his
own natural face in the glass of the word. The worldly man choketh
his soul with business, lest, for want of work, the mind, like a mill,
should fall upon itself. The voluptuous person melteth away his days
in pleasure, and charmeth his soul into a deep sleep with the potion
of outward delights, lest it should awake and talk with him. Well,
then, it is necessary that you should take some time to discourse with
yourselves, to ask of your souls what you have been, what you are,
what you have done, what shall become of you to all eternity : Jer.
viii. 6, ' No man asketh of himself, what have I done ? ' You would
think it strange of two men that conversed every day for forty or fifty
years, and yet all this while they did not know one another. Now,
this is the case between us and our own souls ; we live a long time in
the world, and yet are strangers to ourselves.
[2.] There is a meditation which is more direct, when we exercise
our minds in the word of God and the matters contained therein.
This is twofold : —
(1.) Dogmatical, or the searching out of a truth in order to know
ledge : ' Proving what is the good and acceptable and perfect will of
God/ Kom. xii. 2. This is study, and differeth from meditation in
the object, and supposeth the matter we search after to be unknown,
either in whole or in part ; whereas practical meditation is the inculca
tion or whetting of a known truth upon the soul : and it differs in the
end ; the end of study is information, and the end of meditation is
practice, or a work upon the affections. Study is like a winter sun,
that shineth, but warmeth not ; but meditation is like blowing up the
fire, where we do not mind the blaze but the heat. The end of study
is to hoard up truth ; but of meditation, to lay it forth in conference or
holy conversation. In study, we are rather like vintners, that take in
wine to store themselves for sale ; in meditation, like those that buy wine
for their own use and comfort. A vintner's cellar may be better stored
than a nobleman's ; the student may have more of notion and knowledge,
but the practical Christian hath more of taste and refreshment.
(2.) Practical and applicative. This we now speak of; and it is
that duty and exercise of religion whereby the mind is applied to the
serious and solemn consideration and improvement of the truths which
we understand and believe, for practical uses and purposes. Not like
a man that soweth and never reapeth ; or a woman that often con
ceives, but never brings forth living children.
VER. 15.] SERMONS UPON PSALM cxix. 141
(1st.) It is a duty ; for it is commanded, Josh. i. 8, ' This book of
the law shall not depart out of thy mouth, but thou shalt meditate
therein day and night, that thou mayest observe to do according to all
that is written therein.' As the promise is general, ' I will not leave
thee nor forsake thee,' Heb. xiii. 5, so is the command. To meditate
in the law is a part of the description of a godly man : Ps. i. 2, ' His de
light is in the law of the Lord, and in that law doth he meditate day
and night.' It is commended to us by the practice and example of the
saints in scripture. Isaac, Gen. xxiv. 63, ' went out to meditate in the
field in the eventide,' to pray, as in the margin ; the word in the ori
ginal is indifferent to both senses ; it properly signifieth muttering, or
an imperfect or suppressed sound. The Septuagint sometimes renders
it by aelSeiv, to sing ; but others by aSoXecr^o-at, which signifies to
exercise himself. The word is used here iv rat? eVroXafc <ro£>
aSoXeo-;^jo-a>. Symmachus, \a\f)crcu, to speak ; Aquila, opiXfja-cu, to
discourse with God and his own soul. The original word, JlWb, sig
nifieth to mutter, or such a speaking as is between thoughts and
words. He made his duty his refreshment and solace at night. So David
often in this psalm. Reason enforceth it. God, that is a spirit, de-
serveth the most pure and spiritual worship by the mind, as well as
that which is performed by the body. Thoughts are the eldest and
noblest offspring of the soul, and it is fit they should be consecrated to
converse with God.
(2d.) It is a necessary duly; not a thing of arbitrary concernment,
a moral help that may be observed and omitted at our pleasure ; but
of absolute use, without which all graces wither. Faith is lean unless
it be fed with meditation on the promises: Ps. cxix. 92, 'I had
fainted in my affliction, unless thy word had been my delight.' Hope
is not lively unless we contemplate the thing hoped for, and, with
Abraham, walk through the land of promise, Gen. xv., and think
often and seriously on ' the glory of the riches of the inheritance of the
saints,' Eph. i. 18, and get upon the mount of meditation, upon the
top of Pisgah, to get a view of the land. So for love ; the more we
study ' the height, and breadth, and depth of God's love in Christ,'
Eph. iii. 18, 19, the more is the heart melted and drawn out to God,
and more quickened to obedience : Ps. xxvi. 3, ' Thy loving-kindness
is before mine eyes/ And as it helpeth our graces in their exercise,
so all other duties ; as hearing of the word. To hear and not to medi
tate is unfruitful. The heart is hard and the memory slippery, the
thoughts loose and vain ; and therefore, unless we cover the good
seed, the fowls of the air will catch it away. It is like a thing put
into a bag with holes — lost while it is received : James i. 23, 24, ' Be
ye doers of the word, and not hearers only, deceiving your own souls ;
for if a man be a hearer of the word, and not a doer, he is like a man
beholding his natural face in a glass ; for he beholdeth himself, and
£oeth away, and straightway forgetteth what manner of person he was/
Bare hearing begets but transient thoughts, and leaveth but a weak im
pression in the soul ; like a flash of lightning, as soon gone as come,
or the glance of a sunbeam upon a wave. A man never discerneth the
scope, the beauty, the order of the truths delivered, till he cometh to
meditate on them, and to go over them again and again in his
142 SERMONS UPON PSALM CXIX. [SEB. XVI.
thoughts : Ps. Ixii. 11, c God hath spoken once, twice have I heard
this,' &c., i.e., when we repeat it upon our thoughts, inculcate it, and
meditate upon it, this maketh a deeper impression, and that which is
spoken rebounds again and again ; it is twice heard. David saith,
Ps. cxix. 99, ' I have more understanding than all my teachers, for thy
testimonies are my meditation.' The preacher can but lay down general
theorems and deduce practical inferences ; but that which fasteneth
them upon the heart is our own thoughts ; and so we come to be
wiser, to see more clearly and practically as to our own case than he
that preacheth ; we see a further use than he was aware of. So for
prayer ; what we take in by the word we digest by meditation, and let
out by prayer. These three duties help one another. What is the
reason men have such a barren, dry, and sapless spirit in their
prayers ? It is for want of exercising themselves in holy thoughts :
Ps. xlv. 1, ' My heart inditeth a good matter ;' and then * My tongue
is as the pen of a ready writer.' It alludeth to the mincah, the meat
offering ; the oil and flour were to be kneaded together, and fried in a
pan, and so offered to the Lord. When we come with raw dough-
baked offerings, before we have concocted and prepared our thoughts
by mature deliberation, we are barren or tumultuary in our prayers to
God. Prayer is called by the name of meditation, because it is the
product and issue of it ; as Ps. v. 1, ' Give ear to my words, 0 Lord ;
consider my meditation/ So Ps. xix. 14, ' Let the words of my mouth,
and the meditation of my heart, be acceptable in thy sight ; ' implying
that prayer is but the vent and expression of what we have deliberated
and meditated upon. So David findeth his desires more earnest after
grace, the more he mused and meditated : Ps. cxliii. 5, 6, ' I remember
the days of old ; I meditate on all thy works ; I muse on the works
of thy hands ; I stretch forth my hands unto thee ; my soul thirsteth
after thee as a thirsty land.' Well, then, it is the life and strength of
other ordinances, without which how slight and perfunctory are we !
I might instance in conference ; the stream of good discourse is fed by
serious thoughts. The Lord's Supper, a duty which is mainly de
spatched by our thoughts ; there we come to put reason to the highest
use, .to be the instrument of faith and love ; of faith in believing appli
cations ; of love, in resolutions of duty and thankfulness. In that one
ordinance there is a union of mysteries, which we take abroad in
holy and serious thoughts. To have an unfruitful understanding, then,
is a great damp and deadness to the heart. Now, we shall never en
large ourselves in pertinent and savoury thoughts, unless we use to
meditate ; for spiritual dispositions do not come upon us of a sudden,
and by rapt motions, but by progressive and orderly degrees and
preparations.
(3d.) It' is a profitable duty as to temporals. Isaac went out to
meditate, and of a sudden he espieth the camels coming upon which
Kebecca was brought to him, Gen. xxiv. 63, 64. Was this a mere
accident, think you, or a providence worthy of remark and obser
vation ? Isaac goes to meet with God, and there he gets the first
view of his bosom-friend and spouse. This was a mercy cast into the
bargain. * Godliness hath the promises of this life, and that which is-
to come.' There is nothing lost by duty and acts of piety. Seneca
VER. 15.] SERMONS UPON PSALM cxix.
said the Jews were a foolish people, because they lost the full seventh
part of their lives — Septimam cetatis partem perdunt vacando ; in
tending their sabbath-time. This is the sense of nature, to think all
lost that is bestowed upon God. Flesh and blood crieth out, What need
this waste ? they cannot spare time from their callings, they have
families to maintain. Oh ! let me tell you, by serving God you drive
on two cares at once. Worldly interests are cast into the way of re
ligion, and though not designed and intended by us, these things are
added to us. For comforts and manifestations of God, we have them
many times in our recess and the privacy of our retirements, in a more
plentiful manner than elsewhere. ' The spouse inviteth the bride
groom, Cant. vii. 11, ' Come, my beloved, let us go forth in to the field/
Upon which Bernard, 0 sancta anima,fuge publicum, fuge. An nescis
te verecundum habere sponsum, qui nequaquam tibi velit indulgere
prcesentiam[suam coram aliis? We have most experiences of God
when we are alone with him, and sequestered from all distractions of
company and business, solacing ourselves with God. Exod. iii. 1,
Moses drove the sheep to the back side of the wilderness, and came to
the mount of God : he goeth aside from the other shepherds, that he
might converse with the great Shepherd and Bishop of our souls, and
there he seeth the vision of the fiery bush. Usually God cometh to
us in our deep meditation ; when the soul is most elevated, and fittest
to entertain the comforts of his presence, then we have sensible ex
perience of God.
The standing spiritual benefits of meditation are many. It im
prints and fastens a truth upon the mind and memory. Deliberate
thoughts stick with us, as a lesson we have conned is not easily for
gotten. Civet long kept in a box, the scent remaineth when the civet
is taken out. Sermons meditated on are remembered by us long after
they are delivered : it sets the heart a-work. The greatest matters
will not work upon him that doth not think of them. Tell them of
sin, and God, and Christ, and heaven and hell, and they stir them not,
because they do not take these truths into their deep thoughts ; or if
they be stirred a little, it is but a fit, while the truth is held in the
view of conscience. We had need inculcate things if we would have
them to affect us. The steel must beat again and again upon the
flint, if- we would have the sparks fly out ; so must the understanding
bear hard upon the will, to get out any affection and respect to the
ways of God. It showeth the beauty of truths. When we look upon
them in transitu, we do not see half that is in them ; but upon a de
liberate view it more appeareth ; as there is a secret grace in some,
that is not discerned but by much converse and narrow inspection. It
helpeth to prevent vain thoughts. The mind of man is restless, and
cannot lie idle ; therefore it is good to employ it with good thoughts,
and set it a-work on holy things ; for then there will be no time and
heart for vanity, the mind being prepossessed and seasoned already ;
but when the heart is left to run loose, vanity increaseth upon us. O
Christians ! meditation is all ; it is the mother and nurse of knowledge
and godliness, the great instrument in all the offices of grace. We
resemble the purity and simplicity of God most in the holiness of our
thoughts. Without meditation we do but talk one after another like
144 SERMONS UPON PSALM CXIX. [SER. XVI.
parrots, and take up things by mere hearsay, and repeat them by
rote, without affection and life, or discerning the worth and excel
lency of what we speak. It is meditation that maketh truths always
ready and present with us : Prov. vi. 21, 22, ' Bind them continually
upon thy heart ; when thou goest, it shall lead thee ; when thou
wakest, it shall talk with thee.' But I forbear.
1. Whereby the mind is applied to serious and solemn considera
tion. I add this, to distinguish it from occasional meditation, and
those good thoughts that accidentally rush into our minds, and to
note the care and attention of soul that we should use in such an
exercise. It is musing makes the fire burn : glances or transient
thoughts, or running over a truth in haste, is not meditation, but a
serious attention of mind. It is not to take a snatch and away, but
to make a meal of truth, and to work it into our hearts. Alas ! a
slight thought, that is like a flash of lightning, gone as soon as come,
doth nothing. Constant thoughts are operative; and a truth, the
longer it is held in the view of conscience, the more powerful it is :
Deut. xxxii. 46, * Set your hearts to all the words which I testify
among you this day/ A sudden thought may be none of ours ; it may
be unwelcome, and find no entertainment with us, but set your hearts
to it : Luke ix. 44, ' Let these things sink down into your hearts ; '
let them go to the quick: Prov. xviii. 1, 'Through desire a man
having separated himself, intermeddleth in all wisdom.' Then is a
man fit for these pure and holy thoughts, for intermeddling in all
wise and divine matters, when he hath divorced himself from other
cares, and is able to keep his understanding under a prudent confine
ment.
2. Of the truths which we understand and lelieve. In meditation
we suppose the object understood ; for it is the work of study to search
it out, of meditation to enforce and apply it ; and we suppose it be
lieved and granted to be a truth. The work now is to improve our
assent, that it may have an answerable force and efficacy upon the
soul.
3. It follows in the description, for practical uses and purposes.
Meditation is not to store the head with notions, but to better the
heart. We meditate of God that we may love him and fear him ; of
sin, that we may abhor it ; of hell, that we may avoid it ; of heaven,
that we may pursue it. Still the end is practical, to quicken us to
greater diligence and care in the heavenly life.
Use 1. To reprove those that are seldom in this work. Worldly
cares and sloth and ease divert us ; if we had a heart, we would
have time and leisure. The clean beasts did chew the cud. We
should go over, and over, and over again the truths of God in our
thoughts. But alas ! —
1. Either men muse on trifles ; all the day their minds are full of
chaff and vanity. Oh ! hast thou thoughts for other things, and hast
thou no thoughts for God's precepts ? Hast thou not a God and a
Christ to think of ? And is not salvation by him, and everlasting
glory, worthy of your choicest thoughts ? You have thoughts enough
and to spare for other things — for base things, for very toys — and why
not for God and the word of God ? Why not for Christ and that
VER. 15.] SERMONS UPON PSALM cxix. 145
everlasting redemption he hath accomplished for us? If a man
would throw his meat and drink down the kennel, rather than give to
him that asketh him, the world would cry shame upon him. Will
you cast away your thoughts upon idle vanities rather than God shall
have them ? Oh, shame ! Your thoughts must be working. What !
shall they run waste, and yet God have no turn ?
2. Or else men muse on that which is evil. There are many sins
engross the thoughts.
[1.] Uncleanness sets up a stage in the heart, whereon a polluted
fancy personates and acts over the pleasures of that sin. Our thoughts
are often panders to our lust : 2 Peter ii. 14, ' Having eyes full of
adultery, and that cannot cease from sin.' The unclean rolling of
fancy on the beauty of women is forbid : Mat. v. 28, * He that looketh
on a woman to lust after her hath already committed adultery with
her in his heart.'
[2.] Kevenge ; the thoughts of it, how sweet are they to a carnal
heart ! Men dwell upon their discontents and injuries till, like
liquors that sour in the vessel when long kept, they sharpen revenge.
We are apt to concoct anger into malice: 'Frowardness is in his
heart ; he deviseth mischief continually ; he soweth discord/ Prov. vi.
14.
[3.] Envy stirreth up repining thoughts ; it is a sin that feedeth
on the mind : 1 Sam. xviii. 9, ' And Saul envied David from that day
forward/ David's ten thousands ever ran in Saul's mind. Envy
muses on the good of others to hate them.
[4.] Pride, in lofty conceits and whispers of vanity: Luke i. 51,
* He hath scattered the proud in the imaginations of their hearts/
Proud men are full of musings. ' Is not this great Babylon that I
have built, for the house of the kingdom, by the might of my power,
and for the honour of my majesty ? ' Dan. iv. 30. Proud men please
themselves with the suppositions of applause, and the echoes of praise
in their minds.
[5.] Covetousness consists chiefly in a vain musing : Ezek. xxxiii.
•31, ' Their heart goeth after their covetousness ; ' 2 Peter ii. 14,
* Hearts exercised with covetous practices/
Use 2 is of exhortation, to press us to meditate on God's precepts.
Many think it is an exercise that doth not suit with their temper ; it
is a good exercise, but for those that can use it. It is true there is a
great deal of difference among Christians. Some are more serious
and consistent, and have a greater command over their thoughts;
others are of a more slight and weak spirit, and less apt for duties of
retirement and recollection ; but our unfitness is usually moral rather
than natural, not so much by temper as by ill use. Now, sinful
indispositions do not disannul our engagements to God, as a servant's
drunkenness doth not excuse him from work. Inky water cannot
wash the hands clean. That it is a culpable unfitness appeareth
partly because disuse and neglect is the cause of it ; those that use it
have a greater command over the thoughts. Men count it a great
yoke ; custom would make it easy. Every duty is a help to itself ;
and the more we meditate the more we may. They that use it much
find more of sweetness than difficulty in it. If a man did use to
VOL. VI. K
146 SERMONS UPON PSALM CXIX. [SER. XVIL
govern his thoughts, they would come more to hand. Partly, want of
love. We pause and stay upon such objects as we delight in. Love
naileth the soul to the object or thing beloved : Ps. cxix. 97, ' Oh,
how I love thy law ! it is my meditation all the day/ Carnal men
find no burden in their thoughts ; their heart is in them. Well, then,
though you have not such choice and savoury thoughts as others
have, yet set upon the work ; you can think of anything you love.
Oh ! but, as some press it, it requireth art and skill, and logical dis
position of places of argumentation.
Ans. We cannot tie you to a method. Serious thoughts, no ques
tion, are required, and dealing with the heart about it in the best way
of reasoning that we can use. Take these directions :—
1. Look how others muse how to commit a sin ; and shall not we
muse how to redress it ? Wicked men sit a-brood : Isa. lix. 5, ' They
hatch the cockatrice egg, and weave the spider's web ; they devise
mischief upon the bed ; ' Micah ii. 1, ' Woe to them that devise mischief
on their beds.' So do you muse how to carry on the work of the day
with success : Prov. xvi. 30, * The wicked man shutteth his eyes to
devise froward things ; ' it signifies his pensive solitary muttering with
himself.
2. As you would persuade others to good. Surely you do not count
admonition so hard a work. What words you would use to them, use
the same thoughts to yourself : heart answereth to heart.
3. You understand a truth ; you have arguments evident and strong
why you should believe it ; repeat them over to the soul with applica
tion : Job v. 27, ' See it, and know it for thy good.' This application
is partly by way of trial, partly by way of charge. By way of trial :
How is it with thee, 0 my soul ? — Eom. viii. 31, ' What shall we say
to these things ? ' By way of charge and command : Ps. Ixxiii. 28,
* It is good for me to draw nigh to God ; I have put my trust in the
Lord, that I might declare all thy works.'
SERMON XVIL
I will delight myself in thy statutes: I will not forget thy word. —
VEB. 16.
DAVID had spoken much of his respect to the word, both as to his for
mer practice and future resolutions. A godly man, the more good
he doth, the more he desireth, delighteth, and resolveth to do. Spiritual
affections grow upon us by practice and much exercise. The graces
of the Spirit and the duties of religion do every one fortify and
strengthen one another ; lose one, and lose all ; keep one, and keep
all. Meditation breedeth delight, and delight helpeth memory and
practice. He had said, ' I will meditate on thy precepts ; ' and now,
' I will delight myself in thy statutes ; ' and that produceth a further
benefit, ' I will not forget thy word.'
The spiritual life is refreshed with change as well as the natural ;
VER. 16.] SERMONS UPON PSALM cxix. 147
but it is with change of exercise, not of affection. There is hearing,
praying, conferring, meditating, and all with delight ; for when one
fontinel is drawn dry, we may, as the lamb doth, suck another that
will yield new supply and sweetness. David had spoken of his various
exercises about the word, in the use of all which he would maintain a
spiritual delight.
In this verse observe again a double respect to the word of God : —
1. / will delight myself in thy statutes.
2. I will not forget thy word.
These are fitly suited. Delight preventeth forgetfulness ; the mind
will run upon that which the heart is delighted in ; and the heart is
where the treasure is, Mat. vi. 21. Worldly men, that are intent upon
carnal interests, forget the word ; it is not their delight. If anything
displease us, we are glad if we can forget it ; it is some release from an
inconvenience to take off our thoughts from it ; but it doubleth the
contentment of a thing that we are delighted in to remember it and
call it to mind. In the outward school, if a scholar by his own averse-
ness from learning, or by the severity and imprudence of his master,
by his morosity or unreasonable exactions, hath no delight in his book,
all that he learneth is lost and forgotten ; it goeth in at one ear, and
out at the other : but this is the true art of memory, to cause them to
delight in what they learn. Such instructions as we take in with a
sweetness, they stick with us, and run in our minds night and day. So
saith David here, ' I will delight in thy statutes : I will not forget thy
word.'
Doct. 1. One great respect which the saints owe to the word of God
is to delight therein.
David resolveth so to do : 'I will delight/ or solace or recreate my
self in thy statutes; this should be his refreshment after business.
David had many things to delight in ; — the splendour and magnifi
cence of his kingdom ; as Nebuchadnezzar, Dan. iv. 30, ' Is not this
great Babylon that I have built, for the house of the kingdom, by
the might of my power, and for the honour of my majesty ? ' His
great victories, which Aristotle saith are delightful to all. To
^Su, ou fjiovov ro£? <f>CkovGiKQi<$ d\\a Trdcri,' fyavraGia <yap VTr
ryiyvercu. It is an appearance of excellency (Arist. Ehet. i. cap. 1
Or in his instruments of music ; as those, Amos vi. 5, ' that chaunt to
the sound of the viol, and invent to themselves instruments of music
like David.' No ; this was not the mirth that he chose for his portion.
Wicked men throng their hearts with such delights as these, lest an
evil conscience flee upon them ; ' but I will delight myself in thy
statutes.' He might take comfort in a subordinate way in these things ;
but the solace of his life, and the true sauce of all his labours, was in
the word of God. As David, so Jeremiah, chap. xv. 16, ' Thy words
were found, and I did eat them ; they were unto me as the joy and
rejoicing of my heart.' That was the food and the repast of his soul,
and he felt more warmth and cherishing in it than any can in their
bodily food. So Paul : Kom. vii. 22, ' I delight in the law of God in
the inward man.' Not to know it only, but to feel the power of it pre
vailing over his lusts ; that was his delight as to the better part of his
soul. So it is made a general character of the blessed man : Ps. i. 2,
148 SERMONS UPON PSALM CXIX. [SER. XVII.
that ' he delighteth in the law of God, and in that law doth he exer
cise himself day and night.' God's people will delight in his law ; it
it is one of the greatest enjoyments they have on this side heaven, in
the time of their absence from God. It is the instrument of all the
good that they receive — comfort, strength, quickening.
But now, how do they delight in God's statutes ?
1. In reading the word. The eunuch, returning from public wor
ship, was reading a portion of scripture, Acts viii. 28. It is good to
see with our eyes, and to drink of the fountain ourselves ; if it seem
dark without the explication of men, God, that sent Philip to the
eunuch, will send you an interpreter.
2. In hearing of the word. The command is, James i. 19. ' Where
fore be swift to hear/ The saints have had experiment of the power
of it, and therefore delight in it. ' I was glad when they said, Come,
let us go up unto the house of the Lord,' Ps. cxxii. 1. You should be
glad of these occasions of hearing, not as, with the minstrel, to please
the ear, but to warm the heart. Seeing is in heaven, hearing in the
churches upon earth ; then vision, now hearing.
3. In conferring of it often. What a man delighteth in he will be
talking of ; so should you at home and abroad : Deut. vi. 7, ' Thou
shalt be talking of them when thou sittest in thy house, and as thou
walkest by the way,' seasoning thy journey. He that would have God
to be in his journey, as travelling and walking abroad, should be speak
ing of divine things.
4. In meditating and exercising his mind upon it : Ps. i. 2, ' He
delighteth in the law of God, and in that law doth he meditate day
and night.' Delight causeth a pause or consistency of mind : as the
glutton rolleth the sweet morsel under his tongue, and is loath to let it
go, so a godly man's thoughts will run along with his delight. Clean
beasts chew the cud ; God's children will be ruminating, going over
the word again and again.
5. In practice. This delight is not a bare speculation — so hypo
crites have their tastes and their flashes — but in believing, practising,
obeying : Ps. cxix. 14, ' I have rejoiced in the way of thy testimonies.'
Delight breedeth obedience, and is increased and doubled by it. It is
not the delight which an ordinary beholder taketh in a rare piece of
painting, merely to admire the art ; but the delight which an artist
taketh in imitating it, and copying it out. Here in the text it is ' in thy
statutes.' A gracious heart is alike affected with the rule as the pro
mise ; not only with discoveries of grace, but discoveries of duty.
Now thus it must be ordinarily.
1. The duties of every day must be carried on with delight. This
must be our divertisement, and the refreshment of our other labours,
that when tired out with the incumbrances of the world, we may look
upon reading, meditating, hearing, as our recreation, and the salt and
solace of our lives, that other things may go down the better. The
labours of the mind do relieve those of the body, and those of the body
those of the mind. Ainsworth saith, the word in the text signifieth,
' I will solace and recreate myself ; ' and Ps. i. 2, ' His delight is in
the law of the Lord, and in that law doth he exercise himself day and
night/ as was before cited.
VER. 16.] SERMONS UPON PSALM cxix. 149
2. Especially upon the Lord's day: Isa. Iviii. 13, 'Thou shalt call
the sabbath a delight ; ' call it so, that is, account it so. When our
whole time is to be parted into meditation, and prayer, and hearing,
and conference, then it is our advantage to lie in the bosom of God
all the day long. A bell is kept up with less difficulty when it is once
raised ; and when the heart is once got up, it is the better kept up in
a holy delight in God.
The reasons of it are two —
1. The word of God deserveth it.
2. This delight will be of great use to them.
First, The word of God deserveth it.
1. In regard to the author, they delight in it for the author's sake, be
cause it is the signification of his mind ; as a letter from a beloved friend
is very welcome to us. Aristotle, mentioning the causes of delight,
saith (Rhet. i. cap. 11), (Ou epwzn-e?, KOI Bia\ey6fjL€voi, /cal typdfovres,
KOI iroLovwres ael TI Trepl rov epco/juevov ^alpovcnv — lovers are mightily
pleased when they hear anything of the party beloved, or receive any
thing from them, a letter or a token. The word is God's epistle and
love-letter to ourselves ; it is the more welcome for his sake. The con
trary God complaineth of : Hosea viii. 12, ' I have written to them
the great things of my law, but they were counted as a strange thing.'
God is the author, whosoever be the penman ; it is a writing from him
to us. Now, to be strangers to it, or little conversant about it, argueth
some contempt of God ; as to slight the letter of a friend showeth
little esteem of the writer. But now the saints put it into their
bosoms, view it with delight, it is God's epistle.
2. In regard of its own excellency, in three respects ; it is —
~1.J Their direction.
2/ Their support.
3. Their charter.
1 .] It is their direction ; it is ' a light that shines in a dark place/
2 Peter i. 19. The world is a dark place, beset with dangers, and
ever and anon we are apt to stumble into the pit of destruction, with
out taking heed to this light. The word discovereth to them evils,
that they may see them, repent of them, forsake them ; and showeth
us our ready way to heaven, that we may walk therein. It discovereth
the greatest dangers, and pointeth out the surest way to safety and
peace. They are called true laws and good statutes, Neh. ix. 13, to
show the full proportion that they bear to the soul. Verum and
lonum, — truth and goodness, are proper for our most eminent faculties,
the understanding and will. It doth a man's heart good to study
these statutes. A child of God, that seeth others stumble and fall,
how may he stand and bless God for the direction of the word, that
God hath given him counsel in his reins, that he hath a clue to lead
him out of those labyrinths in which others have lost their way, and
know not know to escape !
[2.] It is their support. The word is KOIVOV larpelov, as Basil
expresseth it. It is God's shop, from whence they fetch all their
cordials in a time of fainting, and so are freed from those fears and
discontents and despairing thoughts under which others languish:
Ps. cxix. 50, ' This is my comfort in my affliction, thy word hath
150 SERMONS UPON PSALM CXIX. [SEB. XVIL
quickened me.' When a believer is damped with trouble, and even
dead at heart, a promise will revive him again : ver. 92, ' Unless thy
law had been my delight, I had perished in my affliction.' And many
such like experiences the saints have had. The worth of the word is
best known in an evil time. One promise in the word of God doth
bear up the heart more than all the arguings and discourses of men,
though never so excellent. In time of temptation, in the hour of
death, oh, what a reviving is one word of God's mouth !
[3.] It is their charter, that which they have to show for their ever
lasting hopes. There we have promises of eternal joy and blessedness
under the greatest assurance, and this makes way for strong con
solation, Heb. vi. 18. A man that hath a clear evidence to show
for a fair inheritance, it is not irksome to hear it read, or to look over
it now and then, as a covetous man is pleased to look into his bills and
bonds which he has under hand and seal.
Secondly, This delight will be of great use to them.
1. To draw us off from carnal vanities. We have another delight,
and the strength of the soul runneth out in another way ; there will
not be such room for worldly affections. As fear is cured with fear,
the fear of men with the fear of God, so is delight by delight ; delight
in God's statutes is the cure of delight in worldly things. Love cannot
lie idle, it must be occupied one way or another ; either carried out to
the contentments of the flesh, or else to holy things. Now, if you can
find a more noble delight, there is a check upon that which is carnal :
Ps. cxix. 37, * Turn away mine eyes from beholding vanity, and
quicken thou me in thy way/ The enlargement of the heart straitens
the flesh.
2. It will take off the tediousness of religious exercises. What we
delight in is not irksome. In hunting, fowling, and fishing, though
there be as much labour as in our ordinary employments, yet we count
the toil nothing because of the delight in them. We are very apt to
be weary of well-doing, and to tire in a holy course ; but now, when it
is our delight, it goeth on the more easily. In one sense we must
make religion our business, in another, our recreation ; our work to pre
vent slackness, our recreation to prevent tediousness ; it is not a task,
but a pleasure.
Use 1. This informeth us of the ill choice that many men make of
their delights and recreations; they must have cards and dice and
foolish mirth to pass away the time, or else idle stories and vain
romances. A Christian is everywhere like himself ; he showeth him
self a Christian in his recreations as well as his business. Castce
delicicemecesuntscripturce tuce, saith Austin— Lord, my chaste delights
are thy Holy Scriptures. If we were as we should be, it would be
our recreation to understand our duty, to contemplate the way of
reconciliation to God by Christ, and to take a view of our everlasting
hopes. Were we seriously persuaded of the benefits which men have
by the word, that there is a sure direction to resolve our doubts and
our scruples, and the offers of a pardon and a glorious estate by Christ,
what need a Christian any other recreation ? Will not the sense of
God's love and the hopes of heaven make us merry enough ? Indeed,
because of the weariness of the flesh, we need temporal refreshments ;
VER. 16.] SERMONS UPON PSALM cxix. 151
but here should be our great delight, ' I will solace or recreate myself
in thy statutes/
Use 2. Caution to us to fix our delight aright.
1. It is a considerable affection. All the affections depend upon
pleasure or pain, delight or grief — the one is proper to the body, the
other to the soul — which grow from the contentment or distaste which
we receive from the divers objects which we meet with. If we love,
it is for that we find a sweetness in the object beloved ; if we hate, we
apprehend a trouble in what we hate ; if we hope, we promise ourselves
a happiness or satisfaction in the possession of the thing hoped for :
if we despair, it is because the thing cannot be obtained from which
our contentment would arise. Desire is of some good which we judge
pleasing. By fear and flight we shun things which we apprehend
would breed us vexation. So that, in effect, delight sets all the other
affections a-work.
2. It is a choice affection, more proper to ruition than use, and
therefore not for the means so much as end, and so reserved for God,
who is the last end. There arefruenda and utenda, God and heavenly
things to be enjoyed, but earthly things to be used : for means, those
that are in the nearest vicinity to the end, as the law of God and
grace : earthly things are to be used with a kind of indifferency, and
therefore should have little of our joy; but our solid complacency
must be in God, next in the things of God, his law and grace, which
are means in the nearest vicinity with our end : Ps. xxxvii. 4, * Delight
thyself also in the Lord, and he shall give thee the desires of thy heart ;'
Phil. iv. 4, ' Kejoice in the Lord always, and again I say, Kejoice.'
3. Delight, if not right set, of all the affections, is apt to degenerate.
We have a liberty to delight in earthly things ; the affection is allowed,
the excess is forbidden. Thou mayest delight in the wife of thy youth,
in thy children, estate, in the provisions heaped upon thee by the
indulgence of God's providence. Pleasure is the sauce of life, to
better digest our sorrows. It is allowed us, but it must be well
guarded. We are most apt to surfeit of pleasant things, and to mis
carry by sweet affections. Sorrow is afflictive and painful, and will
in time wear away of itself. Pleasure is ingrained in our natures,
born and bred with us ; and therefore, though we may delight in the
moderate use of the refreshments of the present life, in estate, honour,
reputation, yet we should take heed of excess, that our hearts be not
overjoyed, and too much taken up about these things. Carnal joy is
the drunkenness of the mind ; it besotteth us, maketh us unmindful of
God, weakens our esteem of his favour and blessing ; it chaineth us to
present things. Pleasure is the great witch and sorceress that enchants
with the love of the world, maketh us unmindful of the country whence
we came, and whither we are going ; therefore we should be jealous
of our delight, and how we bestow it.
Use 3. To exhort us to this delight in God's statutes, or this spiri
tual rejoicing.
1. Here is no danger of exceeding ; the greatest excesses here are
most praiseworthy. In other things we must exercise it with jealousy,
feed with fear, rejoice as if we rejoiced not. A man may easily go
beyond his bounds when he rejoiceth in the creature ; but here enlarge
152 SERMONS UPON PSALM CXIX. [SfiR. XVII.
thy heart as much as is possible, and take thy fill of pleasure : Cant.
v. 1, * Eat, 0 friends ; drink, yea, drink abundantly, 0 beloved/ This
is ebrietas quce nos castos facit — chaste flagons : Eph. v. 18, ' Be not
drunk with wine, wherein is excess ; but be ye filled with the Spirit/
2. We shall never be ashamed of these joys: 2 Cor. i. 12, ' Our
rejoicing is this, the testimony of our conscience,' &c. All carnal joys
have a turpitude affixed to them, and therefore affect to lie hid under
a veil of secrecy. The world would cry shame of him that would say
of his bags or his dishes, Here is my joy. As much as men affect
these things, yet they desire to conceal them from the knowledge of
others.
3. We shall never be weary of these joys. The delights of the
senses become nauseous and troublesome; our natural dispositions
become weary and importunate ; a man must have shift and change,
pleasures refreshed with other pleasures. But these delights add per
fection to nature; therefore, when fully enjoyed, they delight most.
A good conscience is a continual feast, a dish we are never weary of.
The blessed spirits in heaven are never weary of beholding the face of
God. God is new and fresh every moment to them. The contem
plation of such excellent objects doth not overcharge and weaken the
spirits, but doth raise and fortify them. It is true, the corporeal
powers being weak, may be tired in such an employment, as much
reading is a weariness to the flesh ; but the object doth not grow dis
tasteful, as in carnal things.
How shall we get it ?
1. Get a suitableness to the word. Every man's delights are as his
principles : Kom. viii. 5, ' They that are after the flesh, do mind the
things of the flesh ; but they that are after the spirit, the things of the
spirit/ A man is much discovered by his savour and relish of things.
All creatures must have suitable food. There must be a suitableness
between the faculty and the object ; spiritual things are spiritually
discerned.
2. Be in a condition to delight in the word. A guilty soul readeth
its own doom there ; it revealeth themselves to themselves, accuseth
and condemneth them. As Ahab said of Micaiah, ' He prophesieth
evil against me,' and therefore could not endure to hear him : John
iii. 20, * Every one that doeth evil hateth the light, neither cometh he
to the light, lest his deeds should be reproved/
3. Purge the heart from carnal distempers, lust, envy, covetousnessr
love of pleasures; these are diseases that need other diet than the
word. Such persons must have other solaces ; they cater for the flesh,
to please the senses. An earthly heart will not delight in spiritual
things.
Dock It standeth God's children upon to see that they do not forget
the word.
1. What is it to forget the word ? A man may remember or forget
two ways — notionally and affectively.
[1.] Notionally, when the notions of things formerly known are
either altogether or in part worn out : James i. 25, ' He is like one
that looks at his natural face in a glass, but goeth away, and straightway
forgetteth what manner of person he was.'
VER. 16.] SERMONS UPON PSALM cxix. 153
[2.] Affectively, when, though, he still retain the notions, yet he is
not answerably affected, nor doth act according thereunto. Thus the
butler did not remember Joseph; that is, did not pity him. Thus
God is said not to remember the sins of them that repent, when he
doth not punish them, and to forget the afflictions of his people, when
lie doth not deliver them ; and we are said to forget God, Ps. cvi. 21,
when we do not obey him, and to forget his word when we do not
'remember his commandments to do them,' Ps. ciii. 18. In this place
both are intended, the notional and practical remembrance.
2. The reasons why we should not forget his word.
[1.] Meditation will fail else. A barren, lean soul is unfit to enlarge
itself in holy thoughts, shall never grow rich in the spiritual under
standing: Col. iii. 16, ' Let the word of God dwell in you richly, in
all knowledge/ &c. Men of small substance grow rich by continual
saving, and holding together what they have gotten ; but if they spend
it as fast as they get it, they cannot be rich : Luke ii. 19, ' Mary kept
all these sayings, and pondered them in her heart/
[2.] Delectation will grow cold, unless the memory be rubbed up
ever and anon. When they fainted under affliction, the cause is in
timated : Heb. xii. 5, * Have ye forgotten the exhortation that speaketh
unto you as unto children ? ' Distrust in straits is from the same source :
Mark viii. 17, 'They remembered not the miracle of the loaves, for
their hearts were hardened. Ye see and hear, and do not remember.
David was under great discomfort till he ' remembered the years of the
right hand of the Most High/ Ps. Ixxvii. 10 ; Lam. iii. 21, « This I
recall to mind, therefore I have hope.'
[3.] Practice and conscience of obedience will grow more remiss;
Nothing keepeth the heart in a holy tenderness so much as a presence
of the truth ; and when we can bring our knowledge to act, and have
it for our use upon all occasions, it urgeth us to practice : James i. 25,
being ' not a forgetful hearer, but a doer.' Most of our sins are sins
of forgetf ulness and incogitancy. Peter would never have been so bold
and daring, and done what he did, if he had remembered Christ's pre
diction. The text saith, Luke xxii. 61, ' When he remembered, he
wept bitterly.' A bad memory is the occasion of much mischief to the
soul, when we do not call truths to mind in their season, and when
fit occasion and opportunity is offered. Memory is a handmaid to-
understanding and conscience, and keeps truths, and brings them forth
when called for.
Use is to press us to caution. Let us not forget the word. Helps
to memory are : —
1. Attention. Men remember what they heed and regard : Prov.
iv. 21, * Attend to my sayings ; keep them in the midst of thy heart.'
Where there is attention, there will be retention. Oh 1 lay up truths
with much earnestness and care. Sensitive memory is seated in the
hinder part of the head, as one would say in a chamber backward, from
the noise of the street. Now, oh ! lay up truth safe, and lay it out when
ever you have need. But rational memory lieth near the understanding
and conscience, in the midst of thine heart. Eeverence in the admis
sion of the word helps us in the keeping of it : Heb. ii. 1, ' Let us take
hoed to the things which we have heard, lest at any time they slip front
154 SERMONS UPON PSALM CXIX. [SBB. XVIII.
us.' If we did receive it with, more heed, we would retain it with more
constancy ; lay them up, keep them choicely.
2. Affection, that is a great friend to memory. What we esteem
most we best remember. Omnia quce curant senes meminerunt — an
old man will not forget where he laid his bag of gold. Delight and
love will renew and revive the object upon our thoughts. Here in the
text we have this truth asserted, ' I will delight myself in thy statutes:
I will not forget thy word.' Affection to truths cometh from the
application. In a public edict a man will be sure to carry away what
is proper to his case.
3. Meditation. We must be often viewing and meditating of what
we have laid up in the memory. It availeth not to the health of the
body to eat much, but to digest what is eaten. Tumultuary reading
and hearing, without meditation, is like greedy swallowing much meat.
When little is thought on, it doth not turn to profit. This concocteth
and digesteth what we have heard. The more a thing is revolved in
the mind, the deeper impression it maketh.
4. Beware of inuring the mind to vain thoughts ; for this distracts
it, and hindereth the impression of things upon it. The face is not
seen in running waters ; nor can things be written in the memory,
unless the mind be close and fixed. Lead is capable of engraving,
because it is firm and solid ; but quicksilver, because it is fluid, will
not admit it. An inconsistent, wandering mind reapeth little fruit
from what is read or heard.
5. Order is a help to memory. Heads of doctrine are as cells
wherein to bestow all things that are heard from the word. He that
is well instructed in the principles of religion will most easily and
firmly remember divine truths. Metliodus est catena memories, to
link truths one to another, that we may consider them in their pro
portion.
6. Get a lively sense of what you hear or read, and you will re
member it by a good token : Ps. cxix. 93, ' I will never forget thy
precepts, for by them thou hast quickened me.' They that are
quickened by a sermon will never forget such a sermon.
7. Holy conference. The speaking often of good things keeps them
in the heart ; and the keeping of them there causeth us to speak to
those that are about.
8. Get the memory sanctified, as well as other faculties, and pray
for the Spirit ; for that faculty is corrupted as well as others.
SERMON XVIII.
Deal bountifully with thy servant, that I may live, and keep thy
word. — VEB. 17.
IN the former part we heard of the virtue and excellency of the word,
and therefore how much the saints desire to understand it, meditate of
it, speak of it, and transfer it into their practice. Now, whosoever will
•resolve upon such a course, will necessarily be put upon prayer ; for
TEE. 17.] SEKMONS UPON PSALM cxix. 155
mark how David's purposes and prayers are intermingled, I will, and
/ will ; and then presently prayeth again, ' Deal bountifully with thy
servant, that I may live, and keep thy word.'
In this request observe —
1. It is generally expressed, together with his own relation to God,
deal bountifully ivith thy servant.
2. It is particularly explained wherein he would have this bounty
expressed : —
[1.] In the prorogation of his life, that I may live.
[2.] In the continuance of his grace, and keep thy word; the one
in order to the other. David doth not simply pray for life, but in order
to such an end ; and the general request concerneth both parts, yea,
rather the latter than the former, that whilst I live I may keep thy
word, as counting that to be the greatest benefit or argument of God's
bounty, to have a heart framed to the obedience of his will.
I might observe many things ; as (1.) What a great honour it is to
be God's servant. David, a great king, giveth himself this title, ' thy
servant \ and Constantine counted it a greater honour to be a Christian
than to be head of the empire. (2.) That all we have or expect cometh
from God's bounty to us. So doth David express himself, * Deal
bountifully with thy servant;' as intimating not only the measure,
but the rise and source of what he expected from God. (3.) That
among all the benefits which we expect from the bounty of God, this
is one of the greatest, to have an heart to ' keep his word.' (4.) God's
word must not only be understood, but obeyed ; for this is the mean
ing of keeping the word : John xiv. 21, ' He that hath my command
ments, and keepeth them,' &c. Hath implieth knowledge. We must
have them before we can keep them ; but when we have them, we
must keep them, and do what we know. But omitting all these points,
•which will be more fitly discussed elsewhere, I shall only point out
two lessons : —
1. The cause of life, and that is God's bounty.
2. The end and scope of life ; God's service.
First, The cause of life, deal bountifully with thy servant , that I
may live. Observe —
Doct. The prorogation of our lives is not the fruit of our merits, but
the free grace of God.
1. Long life is in itself a blessing, and so promised, though more in
the Old Testament than in the New, when eternity was more sparingly-
revealed. That it is promised as a blessing is evident : Prov. xxviii.
16, ' He that hateth covetousness shall prolong his days.' And in
the fifth commandment : Exod. xx. 12, ' That thy days may be long
in the land of the living.' So Ps. xci. 16, * With long life will I satisfy
him, and show him my salvation ; ' not only Leaven hereafter, but
long life here. It is in itself a benefit, a mercy to the godly and the
wicked. To the godly, that they may not be gathered till ripe ; for
God hath set a mark upon it : Prov. xvi. 31, * The hoary head is a
crown of glory, if it be found in a way of righteousness.' It is some
kind of resemblance of God, who is the Ancient of days. It was a title
of honour, ' Paul the aged.' It giveth many advantages of glorifying
God, and doing good to others. It is no small benefit to those that
156 SERMONS UPON PSALM CXIX. [SEE. XVIII".
employ it well. To those that are in a state of sin, the continuance of
life is a mercy, as it affords them time to repent and reconcile themselves
to God. And the contrary is threatened as a curse : Eccles. viii. 13,
' He shall not prolong his days, because he feareth not God.' For
wicked men to have the sun go down at noon-day, and to be cut off
before their preparations or expectations, and so thrown headlong into
hell by a speedy death, is a great misery.
2. It is such a mercy as we have by God's gift. He is interested in
it upon a double account.
[1.] There is a constant providential influence and supportation, by
which we are maintained in life, and without which all creatures vanish
into nothing ; as the beams of the sun are no longer continued in the
air than the sun shineth, or as the impress is retained no longer upon
the waters than the seal is kept on. When God suspendeth his pro
vidential influence and supportation, all doth vanish and disappear :
Heb. i. 3, ' He upholdeth all things by the word of his power ;' as a
weighty thing is held up in the air by the hand that sustaineth it,
or the vessels of the house hang upon ' a nail in a sure place.' God,
that made all things by his word, upholdeth all things by the same
word. A word made the world, and can undo the world. So Acts
xvii. 28, ' In him we live and move and have our being/ We cannot
draw breath without him for a moment ; as the pipe hath no breath
but what the musician puts into it. We can neither see, nor hear,
nor eat, nor drink, without this intimate support and influence from
him. The scripture sets it out by a man's holding a thing in his hand :
Job xii. 10, ' In whose hand is the soul of every living thing, and the
breath of all mankind/ Now, if God do but loosen his hand, his
almighty grasp, all cometh to nothing : Job vi. 9. ' Let him loose his
hand, and cut me off/ Life, and the comforts of life, depend upon
God in every kind.
[2.] There is a watchful eye and care of his providence over his
people, whereby their life is preserved against all the dangers where
with it is assaulted. God taketh care of all his creatures : Ps. xxxvi. 6,.
'He preserveth man and beast;' but man much more : 1 Cor. ix. 9,
'Doth God take care of oxen?' He dealeth bountifully with his
enemies, but much more doth he ' preserve the feet of his saints/ 1 Sam.
ii. 9. The care of his providence hath its degrees ; it is more intensively-
exercised about things of worth and value, and most of all about the
life of his saints. When Sa.tan had a commission to exercise Job, first
his person was exempted : Job i. 12, ' Upon himself put not forth thy
hand ;' next his life: Job ii. 6, 'Behold he is in thy hand, but save
his life/ A godly man hath an invisible guard and hedge round
about him. We are not sensible of it ; but Satan, who is our enemy,
he is sensible of it : when he would make his assault, he cannot find
a gap and breach, till God open it to him. Both these notions are
sufficient to possess us how much God is interested in prolonging
our lives.
3. The next thing is, that we have it by the mere bounty and free
grace of God. It is not from his strict remunerative justice, but his
kind love and tender mercy. The air we breathe in, we have it not
by merit, but by grace : Lam. iii. 22, ' It is of the Lord's mercies that
VER. 17.] SERMONS UPON PSALM cxix. 157
we are not consumed, because his compassions fail not/ The reasons
.are two: —
SI.] We deserve nothing at his hand.
2.1 We deserve the contrary.
(1.) We cannot merit of God : Job. xxii. 2, ' Can a man be profit
able to God, as he that is wise is profitable to himself ? ' Job xxxv. 7,
1 If thou be righteous, what givest thou him ? or what receiveth he at
thy hand?' Whatever God doth for creatures, he doth it freely,
because he cannot be obliged or pre-engaged by us. In innocency
Adam could impetrare, but not mereri — obtain it by covenant, not
challenge by desert. Therefore God conferreth as freely as he createth.
(2.) If God would deal with us upon terms of merit, we cannot give
him a valuable compensation for temporal life — Gen. xxxii. 10, ' I am
less than the least of all thy mercies/ None of God's mercies can
simply be said to be little ; whatever cometh from the great God
should be great in our value and esteem ; as a small remembrance
from a great king. Yet in comparison between the blessings, one
may be said to be least, the other greatest. Temporal life with its
appendages, compared with spiritual and eternal, is in the rank of his
least mercies. God giveth life to the plants, to the trees, to the beasts
of the field ; and yet, when we and our deservings come into the
balance, we are found wanting: 'I am not worthy,' &c. All our
righteousness doth not deserve the air we breathe in. It is so defec
tive, if a man were to pay for his life, it could not merit the continu
ance of it.
[2.] We have deserved the contrary ; we have put ourselves out of
God's protection by sin. Death waylaid us when we were in our
mother's womb ; and as soon as we were born, there was a sentence in
force against us : * Death came upon all, for that all have sinned/ Kom. v.
12 ; and still we continue the forfeiture, and every day provoke God
to cut us off; so that it is a kind of pardoning mercy that continueth
us every moment. Of this we are most sensible in case of danger and
sickness, when there is but a step between us and death ; for then the
old bond beginneth to be put in suit, and God cometh to execute the
sentence of the law ; and deliverance in such a case is called forgiveness
and remission, and that even to the wicked and impenitent. As
Ps. Ixxviii. 38, ' And he, being full of compassion, forgave their
iniquity, and destroyed them not/ It is called a remission improperly,
because it was a reprieve for the time from the temporal judgment ;
it was not an executing the sentence, or a destroying the sinner
presently ; and that not from anything in the sinner, but from God's
pity over him as his creature. But now a godly man hath a true
pardon renewed at such time, and he is ' loved from the grave ; ' for
so it is in the Hebrew : Isa. xxxviii. 17, * Thou hast loved my soul
from the pit of destruction/ To be loved out of a danger, and loved
out of a sickness, oh ! that is a blessed thing.
Use 1. To acknowledge the Lord's goodness in these common
mercies. We did not give life to ourselves, and we cannot keep it
in ourselves. God made us, and God keepeth us. It was not our
parents that fashioned us in the womb ; they could not tell what the
child would prove, male or female, beautiful or deformed. They
158 SERMONS UPON PSALM CXIX. [SER. XVIIL
could not tell the number or posture of the veins, or bones, or muscles ;
it was all the curious workmanship of a wise God ; and it is the same
God that hath kept us hitherto : Isa. xlvi. 3, 4, ' By me ye are borne from
the belly, and carried from the womb ; even to old age I am he, and
even to hoar hairs will I carry you/ &c. We have been supported
and tenderly handled by God, as parents and nurses carry their
younglings in their arms. Many times wanton children are ready to
scratch the faces of those that carry them; so have we put many
affronts upon him, yet to the very last doth he carry us in the arms of
his providence. In infancy we were not in a capacity to know the
God of our mercies, and to look after him ; but nevertheless he looked
after us. Afterwards we knew how to grieve him and offend him,
long before how to love and serve him. Oh, how early did our
naughty hearts appear ! and all along how little have we done for
God, ' in whom we live and move and have our being ! ' ' He is not
far from us,' in the effects of his care and providence ; but we are far
from him by the distance of our thoughts and affections, by the carnal
bent of our hearts. It is a good morning exercise for us humbly and
thankfully to consider of his continual mercies. For God's * com
passions are new every morning/ Lam. iii. 22 — as fresh as if never
tired with former acts of grace, nor wearied with former offences. It
is some recompense for the time of sleep ; half our time passeth away,
and we do not show one act of love and kindness unto God ; therefore,
as soon as we are awakened we should be with God, Ps. cxxxix. 18.
How many are gone down to the chambers of death since the last
night !
2. It quickeneth us to love and serve God, who is ' the strength of
our lives, and the length of our days/ Deut. xxx. 20. Thy life is
wholly in God's hands. Man cannot add a cubic to his stature, nor
make one hair white or black at his own pleasure. It is the Lord's
providential influence that keepeth thee alive ; in point of gratitude,
thou shouldst serve him : * Deal bountifully with thy servant, that I
may live.' But I may urge also, in point of hope, God's servants can
best recommend themselves to his care and keeping by prayer, and
expect to walk continually under divine protection. Those that pro
voke God continually, they may be continued by the bounty and in
dulgence of his providence ; but yet they can look for no such thing,
and in the issue it proveth to be in wrath, for their sins are more and
judgments greater : it is but to ' treasure up wrath to the day of wrath/
3. If life temporal be the fruit of God's bounty, much more life
eternal : Eom. vi. 23, * The wages of sin is death, but the gift of God
is eternal life.' One is wages, the other a gift.
4. It informeth us that we may lawfully pray for life, with sub
mission to the will of God, and that death may not come upon us
suddenly, contrary to the ordinary course of nature. I was loath to
make a distinct doctrine of it, yet I could not decline the giving out
of this truth.
How will this stand with our desires of dissolution, and willingness
to depart and to be with Christ, which certainly all Christians that
believe eternity should cherish in their hearts ?
To this I answer — 1. By concession ; that we are to train up our-
VER. 17.] SERMONS UPON PSALM cxix.
selves in an expectation of our dissolution, that we may be willing
when the time is come, and God hath no more work for us to do in
the world ; we are to awaken our desires after the presence of Christ
in heaven, to show both our faith in him and love to him. Since
Christ was willing to come down to us, though it were to meet
with shame and pain, why should we be loath to return to him?
Jacob's spirit revived when he saw the waggons which Joseph sent
to carry him. Death is the chariot to carry you to Christ, and there
fore it should not be unwelcome to us.
2. By correction ; though it be lawful and expedient to desire
death, yet we are not anxiously to long after it till the time come ;
there may be sin in desiring death, as when we grow weary of life out
of desperation, and the tiresomeness of the cross ; and there may be
grace in desiring life, that we may keep his word, longer express
our gratitude to him here in the world, to mourn for sin, to promote
his glory. More fully to make this evident to you, I shall show
how we may desire death, how not. To answer in several proposi
tions : —
[1.] There is a great deal of difference between serious desires and
passionate expressions. The desires of the children of God are
deliberate and resolved, conceived upon good grounds, after much
struggling with flesh and blood to bring their hearts to it. Carnal
men are loath that God should take them at their word ; as he in the
fable that called for death, and when he came, desired him to help
him up with his burden. Alas ! they do not consider what it is to be
in the state of the dead, and to come unprovided and unfurnished into
God's presence. We often wish ourselves in our graves ; but if God
should take us at our word, we would make many pauses and excep
tions. Men that in their miseries call for death, when sickness cometh
will run to the physician, and promise many things if they may be
recovered. None more unwilling to die than those that in a passion
wish for death.
[2.] We must carefully look to the grounds of these wishes and
desires. First, Carnal wishes for death arise either — (1.) Out of
violent anger and a pet against providence ; as Jonah iv. 8, ' The
sun beat upon the head of Jonah, that he fainted, and wished in him
self to die, and said, It is better for me to die than live/ The
children of Israel murmured when they felt the famine of the wilder
ness : Exod. xvi. 3, ' And the children of Israel said unto them,
Would to God we had died by the hand of the Lord in the land of
Egypt/ &c. When men are vexed with the world, they look upon
death as a relief, to take vengeance upon God, to deprive him of a
servant. (2.) In deep sorrow ; as Job iii. 3 ; Elijah, 1 Kings xix. 4 :
' He requested for himself that he might die ; and he said, It is enough :
now, 0 Lord, take away my life, for I am not better than my fathers.'
(3.) From the peevishness of fond and doting love : 2 Sam. xviii. 33,
' A nd the king was much moved, and went up to the chamber over
the gate and wept : and as he went, thus he said, O Absalom, my
son, would God I had died for thee ! 0 Absalom, my son, my son ! '
like the wives of the East Indians, that burn themselves to follow
their dead husbands. (4.) From distrust and despair, when the evil
160 SERMONS UPON PSALM CXIX. [$ER. XVIII.
is too hard to be resisted or endured : Job vii. 15, ' My soul chooseth
strangling and death rather than my life.' In all these cases it is but
a shameful retreat from the conflict and burden of the present life,
from carnal irksomeness under the calamity, or a distrust of God's
help. There ma)7 be murder in a rash wish, if it proceed from a
vexed heart. These are but froward thoughts, not a sanctified resolu
tion. Secondly, Such desires of death and dissolution as are lawful,
and must be cherished, come from a good ground, from a heart cruci
fied and deadened to the world, and set on things above : Col. iii. 1,
' If ye then be risen with Christ, seek those things which are above,
where Christ sitteth on the right hand of God/ From a competent
assurance of grace : Rom. viii. 23, ' Even we ourselves groan within
ourselves, waiting for the adoption, to wit, the redemption of our
body.' From some blessed experience of heavenly comforts, having
tasted the fruits, clusters of Canaan, they desire to be there. So
Simeon : Luke ii. 29, ' Lord, now lettest thou thy servant depart in
peace according to thy word, for mine eyes have seen thy salvation ; '
the eyes of his faith, as well as the eyes of his body. Now, Lord, I do
but wait, as a merchantman richly laden desireth to be at his port.
A great love to Christ excites desires to be with him : Phil. i. 23,
* I am in a strait betwixt two, having a desire to depart, and to be
with Christ, which is far better ; ' Phil. iii. 19, 20, ( For our conversa
tion is in heaven, from whence also we look for the Saviour, the Lord
Jesus Christ.' They long to see and be where he is ; heart and head
should be together. Weariness of sin, and a great zeal for God's
glory, are powerful incentives in the saints : Kom. vii. 23, ' 0 wretched
man that I am ! who shall deliver me from the body of this death ? '
They would be in heaven, that they may sin no more.
JB.] You must look to the end ; not have a blind notion of heaven,
look for a Turkish paradise full of ease and plenty; a carnal
heaven, as the Jews looked for a carnal Messiah ; but for a state of
perfect union and communion with the blessed and holy God.
[4.] The manner must be regarded ; it must be done with sub
mission, Phil. i. 24 ; otherwise we encroach upon God's right, and
would deprive him of a servant without his leave. A Christian will
die and live as the Lord willeth ; if it be the Lord's pleasure, a be
liever is satisfied with long life : Ps. xci. 16, ' With long life will I
satisfy him, and show him my salvation;' he will 'wait till the
change come,' when God shall give him a discharge by his own imme
diate hand, or by enemies. God knoweth how to choose the fittest
time, otherwise we know not what we ask.
Secondly, Now let me speak of the scope of our lives. David
simply doth not desire life, but in order to service. The point is —
That if we desire long life, we should desire it to glorify God by
obedience to his word.
Let me give you some instances, then reasons.
1. Instances : Ps. cxviii. 17, ' I shall not die, but live, and declare
the works of the Lord.' This was David's hope in the prolongation
of life, that he should have farther opportunity to honour God ; and
this argument he urgeth to God when he prayeth for life : Ps. vi. 5,
1 For in death there is no remembrance of thee ; in the grave who
VER. 17.] SERMONS UPON PSALM cxix. 161
shall give thee thanks ? ' It would be better for him to be with God ;
but then the life is worth the having, when the extolling of Christ is
the main scope at which we aim. So Paul : Phil. i. 20, ' According
to my earnest expectation and my hope, that in nothing I shall be
.ashamed, but that with all boldness, as always, so now also, Christ
shall be magnified in my body, whether it be by life or by death/ &c.
Paul was in some hesitation which he should choose, life or death ; and
lie determineth of both as God might be magnified by either of them,
and so was at a point of indifference. If God should give him his
option or wish, he would give the case back again to God, to determine
as it might be most for his service and glory. He was not swayed by
any low and base motives of contentment in the world, or any low and
creature enjoyments ; these are contemptible things to come into the
balance with everlasting glory. It was only his service in the gospel,
and the public good of the church, that made the case doubtful.
Beas. 1. This is the perfection of our lives, and that which maketh
it to be life indeed. Communion with God is the vitality of it, without
which we are rather dead than alive. Life natural we have in common
with the beasts and plants ; but in keeping the word, we live the life
of God: Eph. iv. 18, 'Having the understanding darkened, being
alienated from the life of God/ To natural men it is a gloomy thing ;
but to believers this is the life of life, and that which is the joy of their
hearts. To increase in stature, and to grow bulky, that is the life of
plants ; the greatest and biggest of the kind are most perfect. To
live and enjoy pleasures without remorse, that is the perfection and
life of beasts, that have no conscience, that shall not be called to an
account. To gratify present interests, and to be able to turn and
wind worldly affairs, that is the life of carnal men, that have no sense
of eternity. But the perfection of the life of man as a reasonable
creature is to measure our actions by God's word, and to refer them to
his glory.
Reas. 2. It is the end of our lives that God may be served : ' All things
are by him, and through him, and to him/ Horn. xi. 36 ; angels, men,
beasts, inanimate creatures. He expects more from men than from
beasts, and from saints than from men ; and therefore life by them is
not to be desired and loved but for this end : Eom. xiv. 6-8, ' He that
regardeth a day, regardeth it unto the Lord ; and he that regardeth
not the day, to the Lord he doth not regard it. He that eateth, eateth
to the Lord, for he giveth God thanks ; and he that eateth not, to the
Lord eateth not, and giveth God thanks : for none of us liveth to him
self, and no man dieth to himself ; for whether we live, we live unto
the Lord ; and whether we die, we die unto the Lord. Whether we
live, therefore, or die, we are the Lord's.'
Use 1. For reproof. Every man desireth life. The whole world
would all and every one of them put up this request to God, ' Deal
bountifully with thy servant, that I may live ; ' but there is not one
man in a hundred that considereth why he should live. Some would
live to please the flesh, and to wallow in the delights of the present
world ; a brutish wish ! An heathen could say, he doth not deserve
the name of a man that would spend his time in pleasure one day.
These would not leave their husks and their hog trough. This was
VOL. VI. L
162 SERMONS UPON PSALM CXIX. [SER. XVIII.
not David's desire, but that he might keep the law, and faithfully
worship God.
Some, again, desire to see their children well bestowed, or to free their
estate from incumbrance ; this is distrust, as if we did not leave a God
behind us, who hath promised to be a father of the fatherless, and to
take care of our little ones. Can we venture ourselves in God's hands,
and can we not venture our families with him, whose goodness ex-
tendeth to all his creatures ? Some are loath to leave such as are
dear to them, wife and children and friends ; and is not God better,
and Christ better ? These must be loved in God and after God. We
set friends in the place of God and Christ, when we can be content to
be absent longer from God merely upon this ground, because we are
loath to be separated from our friends. ' He that loveth father and
mother, and husband and wife, more than me, is not worthy of me/
saith Christ. Oh, how far are these from any Christian affection !
Surely to a believer it is a piece of self-denial to be kept out of heaven
longer ; therefore it must be sweetened by some valuable compensa
tion ; something there must be to calm the mind contentedly to spare
the enjoyment of it for a while. Now, next to the good pleasure of God,
which is the reason of reasons, there is some benefit which we pitch
upon. Nothing is worthy to be compared but our service, if God may
have glory, if our lives may do good. A gracious heart must be
satisfied with gracious reasons. Some may desire life, because they
are dismayed with the terrors of death ; but this is unbelief. Hath
not Christ delivered us not only from the hurt of death, but the fear
of death ? Heb. ii. 14, ' And deliver them who through fear of death
were all their lifetime subject to bondage/ Where is your faith?
1 Death is yours,' 1 Cor. iii. 22. It is a sin simply to desire life ; but
look to the causes and ends of it.
Use 2. It directeth us how to dispose of our lives. For this end
take a few considerations.
[1.] This life is not to be valued but by opportunities of service to
God. It is not who liveth most plentifully, but most serviceably to
God's glory : Acts xiii. 36, * David, after he had served his generation,
by the will of God he fell asleep.' Every one was made to serve God
in his generation, and hath his office and use as an instrument of
divine providence, from the king to the peasant. We are undone if
the creatures, made to serve us, should fail in their season. We were
made to serve God in our season.
[2.] This service is determined by the course of God's providence.
He is the great master of the scenes, that appointeth us what part to
act, and sets to every man his calling and state of life. John xvii. 4,
our Saviour saith, ' I have finished the work thou hast given me to
do.' We must not be our own carvers, prescribe to God at what rate
we will be maintained, nor what kind of work we will perform. Those
that are free may covenant with you, and make their bargain, what
kind of service they will undertake ; but we are at God's absolute dis
pose, to be used as vessels of honour or dishonour, as fitted and
disposed.
[3.] In the management of this work we must measure our actions
by God's word, and refer them to his glory. By God's word: Ps.
VER. 18.] SERMONS UPON PSALM cxix. 163
cxix. 105, c Thy word is a lamp unto my feet, and a light unto my
paths.' His glory : Col. iii. 17, ' And whatsoever ye do, in word or
deed, do all in the name of the Lord Jesus, giving thanks to God and
the Father by him.'
[4.J Death shall not prevent us, till we have ended our appointed
service. As long as God hath work for us to do, he will maintain
life and strength : Gal. i. 15, * Who separated me from my mother's
womb, and called me by his grace.' The decree taketh date from the
womb. God frames parts and temper ; God rocketh us in our cradles,
taketh care of us in our infancy, and all the turns of our lives.
[5.] If God will use us to a great age, we must be content. You
may adorn your profession, and bring forth fruit in old age. The
longest life is too short to honour God : Ps. xcii. 13, ' Those that be
planted in the house of the Lord shall flourish in the courts of our
God.' We should count it our happiness to be still used, and that
we are fully rewarded by being employed in further service.
[6.] Life must be willingly laid down when we cannot keep it but
with forsaking the word : Luke xiv. 26, ' If any man come unto me,
and hate not his father, and mother, and wife, and children, and
brethren and sisters, yea, and his own life also, he cannot be my dis
ciple/
[7.] The life of eternity must be subordinate to this great end, the
glory of God ; our desire of it must be, that we may be to the praise
of God.
SERMON XIX.
Open ihou mine eyes, that I may behold wondrous things out of
thylaw.—VKR. 18.
THE heathens thought that man had not a power over his life, but a
power over his actions — Quod vivamus, Deorum munus est ; quod bene
vivamus, nostrum. But the Psalmist acknowledgeth God in both :
* Deal bountifully with thy servant, that I may live, and keep thy law ;'
that he could not live nor keep the word without God's grace. This
latter he amplifieth in this verse, that he was so far from keeping it,
that he could not so much as know it savingly and practically without
divine grace : c Lord, open thou mine eyes, that I may behold wondrous
things out of thy law/ Here is —
1. A request, ' open thou mine eyes.'
2. The reason, from the end, benefit, and fruit of it, ' that I may/
or then I shall, ' behold wondrous things out of thy law/
In which reason is intimated the necessity of divine illumination,
and then the profit of it.
1. The necessity, that I may behold, &c. — i.e., otherwise I cannot.
2. The profit, then I shall behold wondrous things out of thy law.
Doct. 1. That we need that God should open our eyes, if we would
have a right understanding of his word.
1. What is meant by opening the eyes.
164 SERMONS UPON PSALM CXIX. [SER. XIX.
2. The necessity of such a work in order to a right understanding
of the word of God.
First, What is meant by opening the eyes. Before I come to the
particular explication of the terms, let me premise two observations.
1. The saints do not complain of the obscurity of the law, but of
their own blindness. The Psalmist doth not say, ' Lord, make a
plainer law,' but, * Lord, open mine eyes.' Blind men might as well
complain of God that he doth not make a sun whereby they might see.
The word is 'A light that shineth in a dark place,' 2 Peter i. 19.
There is no want of light in the scripture, but there is a veil of dark
ness upon our hearts ; so that if in this clear light we cannot see, the
defect is not in the word, but in ourselves.
2. The light which they beg is not anything besides the word.
When God is said to enlighten us, it is not that we should expect new
revelations, but that we may see the wonders in his word, or get a
clear sight of what is already revealed. Those that vent "their own
dreams under the name of the Spirit and divine light, they do not give
you mysteria, but monstra, portentous opinions ; not show you the won
drous things of God's law, but the prodigies of their own brain ; un
happy abortives, that die as soon as they come to light : Isa. viii. 20,
' To the law and to the testimony ; if they speak not according to this
word, it is because there is no light in them.' The light which we
have is not without the word, but by the word.
Now to the phrase. The Hebrew signifieth ' unveil mine eyes/
There is a double work — negative and positive : there is a taking away
the veil, and an infusion of light. Paul's cure of his natural blindness
is a fit emblem of our cure of spiritual blindness : Acts ix. 18, ' Imme
diately there fell from his eyes as it had been scales, and he received
sight forthwith/ First the scales fall from our eyes, and then we
receive sight.
1. There is a taking away the veil before we can have a true dis
cerning of the mysteries that are revealed in the word of God : 2 Cor.
iii. 14, 15, the apostle, speaking of the Jews, saith, ' But their minds
were blinded ; for until this day remaineth the same veil untaken away,
in the reading of the Old Testament ; which veil is done away in
Christ : but even unto this day, when Moses is read, the veil is upon
their hearts/ Now this veil is diverse.
[1.] The veil of ignorance. Though man hath reason, and is capa
ble of understanding the sense and importance of the words that are
used about the mysteries of godliness, yea, and the matter too, yet he
gets not the saving knowledge of them by his natural abilities. There
is a grammatical knowledge and a spiritual knowledge; a man may know
things grammatically and literally that is ignorant of them spiritually;
as a child may read the letters and words that doth not conceive of the
sense. So a man may know what is said concerning God and Christ,
and sin and grace, the vanity of the creature, the excellency of heaven,
and have yet no saving knowledge of these things ; and therefore the
scripture useth the expression that they oversee in seeing ; as Acts
xxviii. 26, ' Hearing, ye shall hear, and not understand; seeing, ye shall
see, and not perceive/ Though truths are never so plainly delivered,
never so powerfully pressed, and though they are capable to understand
VER. 18.] SERMONS UPON PSALM cxix. 165
the words, yet they do not take the truth into their hearts, so as to
profit by it. So Deut. xxix. 2-4, ' Ye have seen/ yet ' ye have not an
heart to see.' Most will declaim against the vanity of the creature and
evil of sin ; but they do not see with an affective heart-piercing light ;
they have on them the veil of spiritual ignorance.
[2.] The veil of carnal knowledge and wisdom, that puffeth up,
1 Cor. viii. 1, 2, by which, seeing not, we think we see. This is a great
hindrance to the entertaining of the word. So Christ telleth the
Pharisees, who were conceited of their own knowledge, John ix. 39,
Tor judgment am I come into this world, that they which see not
might see, and they which see might be made blind/ The Pharisees
were the rabbis of the age, the most seeing and learned men of that time.
Carnal men are puffed up with a conceit of their own abilities, and so
are obstructed by them from profiting by the gospel.
[3.] The veil of prejudice and corrupt affections. The passions of
the mind, love and fear, desire and anger, hinder us from judging
aright in the things of God. Our hearts are overcast with strong
affections to the world, and so cannot clearly judge either of practical
truths or of the controversies of the age. Not of practical truths:
When Christ had taught that they ' could not serve God and mam
mon/ it is said, Luke xvi. 14, * And the Pharisees, that were covetous,
derided him.' Holy mortifying truths are unpleasing to a carnal ear,
though they be represented with never so much evidence. How will
men distinguish themselves out of their duty ! They shift, and stretch,
and turn and wind hither and thither, and prove truth to be no truth,
rather than part with their lusts. So present truths, as the apostle
calls them, 2 Peter i. 12, when the dust of interest is raised, are not
discerned. The orthodoxy of the world is usually an age too short :
2 Cor. iv. 4, * The god of this world hath blinded their eyes/
[4.] The veil of carnal sense : 2 Peter i. 9, 'He that lacketh these
things is blind, and cannot see afar off/ There are so many mists
and clouds in the lower world, that men cannot outsee time, and with
out the prospective of faith have a sight of eternity. Nature is short
sighted, so inured to present things that we receive no light concerning
things to come. These are the scales that are upon our eyes.
2. There is an infusion of light, without which men of excellent wit
and sharp understanding in other things are stark blind in the things
of God. What this light is will appear by the degrees of knowledge
and the uses of this light.
[1.] The degrees of knowledge.
(1.) In
some there is a simple nescience, both of terms or notions,
and things, as in those that have not a revelation, or have not regarded
it when the revelation is made. As the Gentiles, that have not a re
velation : Eph. iv. 18, ' Having their understanding darkened, being
alienated from the life of God through the ignorance that is in them,
because of the blindness of their heart.' Or rude and ignorant Chris
tians, that have not the advantage of education, so as to understand
the notions in which the doctrine of God is propounded : Isa. xxviii.
9, 10, ' Whom shall he teach knowledge ? and whom shall he make to
understand doctrine ? them that are weaned from the milk, and drawn
from the breasts : for precept must be upon precept, precept upon pre-
166 SERMONS UPON PSALM CXIX. [SEB. XIX.
cept, line upon line, line upon line, here a little and there a little.' So
sottish and brutish are some, that a man had need teach them as he
teacheth little children, letter after letter, and line after line, little
good done.
(2.) In others there is a grammatical knowledge but not a spiritual,
a repeating things by rote, a talking of all that a Christian enjoyeth.
(3.) Besides the grammatical knowledge, there is a dogmatical
knowledge, when the truths of the word are not only understood, but
begin to settle into an opinion that we bustle for in the world. An
opinionative receiving of the truth is different from a saving receiv
ing of the truth. Many are orthodox, or have so much judgment and
knowledge as to hold the truth strictly, but the heart is not possessed
with the life and power of it. Those are intended in Kom. ii. 20, * An
instructor of the foolish, a teacher of babes, which have the form of
knowledge and of the truth in the law/ And such are described
2 Tim. iii. 8, ' Having a form of godliness, but denying the power
thereof/ It is not to be imagined that this is always in design, though
many times carnal men swim with the stream, and take up with the
opinions that are current in their age ; but also out of conviction of
judgment ; there is somewhat of conscience in it. A sound judgment
is a different thing from a sound heart. The truths of God have
great evidence with them; and therefore a rational man, being
helped with some common work of the Spirit, may close with them,
though they have no experience of the power and prevailing influence
of them.
(4.) Besides this dogmatical knowledge, by which we see round
about the compass of truths revealed in the word, there is a gracious
illumination when men are taught so as drawn to God, John vi. 44,
45, and they do so understand Christ's doctrine as to apply and make
a right use of it ; such a knowledge as is called not only sight, but taste :
1 Peter ii. 3, ' If so be ye have tasted that the Lord is gracious ; ' and
a feeling of what we understand : Phil. i. 9, * And this I pray, that
your love may abound more and more in knowledge and in all judg
ment/ This sense and experimental knowledge is that which the saints
seek after.
[2.] The uses of this spiritual illumination.
(1.) To give us a clear sight of the truths of God.
(2.) An applicative sight.
(3.) An affective sight.
(4.) A transforming sight.
(5.) Such a sense of the truth as is prevalent over lusts and
interests.
(1.) A clear sight of the truths of God. Others have but an hear
say knowledge, gathered out of books and sermons, and the common
report which is made of Christ ; but he that is divinely enlightened
drinks of the fountain, and so his draught is more fresh and sweet.
They do not talk of things by rote after others, but it is written upon
their hearts : Heb. viii. 10, ' I will put my laws into their mind, and
write them in their hearts ; ' and so groweth more intimate and satis*
factory, and moving upon them.
(2.) An applicative sight ; not only knowledge, but prudence : Prov.
YER. 18.] SERMONS UPON PSALM cxix. 167
viii. 12, ' I, Wisdom, dwell with Prudence.' Wisdom is the know
ledge of principles ; prudence is an ability to apply them to our com
fort and use, that we may know It for our good, Job v. 28. Many are
right in generals ; but the Spirit doth not only reveal the truths of the
gospel, but applieth those truths to awaken the conscience that was
asleep in sin. Many men that are unrenewed may be stored with
general truths concerning the misery of man, redemption by Christ,
the privileges of a Christian ; but they do not reflect the light of these
truths upon themselves, so as to consider their own case ; and so it
serveth rather for matter of opinion and discourse than for life and
conversation ; it is not directive.
(3.) An affective sight : Prov. ii. 10, ' When wisdom entereth upon
thy heart,' which is the seat of affections, it stirs up in the soul answer
able motions to every truth ; whereas when truths rest in empty barren
notions, without feeling and an answerable touch upon the heart, the
knowledge of them is like a winter's sun, that shineth, but warmeth
not ; the misery of man is not affective, and doctrines of redemption
by Christ are apprehended without any joy and relish.
(4.) A transforming sight : 2 Cor. iii. 18, c We all, with open face
beholding as in a glass the glory of the Lord, are changed into the
same image, from glory to glory, even as by the Spirit of the Lord/
It is a light that is both directive and persuasive. A man may hear
the gospel VOIJUKW, when it is only known as a rule, not as a means to
convey the Spirit ; whereas a believer hears the law evayyeXiK&s. The
apostle preferreth the gospel above the law in the afore-mentioned place,
for comfortableness, perspicuity, efficacy, &c.
(5.) It is a light that prevaileth over our lusts and interest, such a
light as hath fire in it to destroy lusts : 1 John ii. 3, 4, ' He that saith
I know him, and doth not keep his commandments, is a liar/ A true
knowledge and sight of God is able to bridle lusts and purify the
conscience. Therefore it is said, ' He that doth evil hath not seen
God,' 3 John 11 ; hath not a true sight, whatever speculations he
may have about the nature of God. Other light doth not check and
control vicious desires ; reason is not restored to its dominion : Rom.
i. 18, the reputed wise men of the world ' held the truth in unright
eousness.' Truth may talk its fill, but can do nothing ; as a man
that is bound hand and foot may rave and evaporate his passions/
but cannot relieve himself from the oppressor or the force that he is
under.
Secondly, Eeasons that show the necessity of this work.
^ 1. Spiritual blindness is natural to us, as that man that was blind from
his birth, John ix. 1. We are not all born blind in body, but all in
mind. By tasting the tree of knowledge, all Adam's sons have lost
their knowledge. Satan hath brought a greater shame upon us than
Nahash the Ammonite would have brought upon the men of Jabesh-
Gilead in putting out their right eyes. The eye of the soul is put out,
so as we cannot see the light that shineth in the word. By the fall
we lost the true and perfect light of reason, but retain the pride of
reason. It is no small part of our blindness that we cannot endure to
hear of it : Rev. iii. 17, ' Thou sayest, I am rich, and increased with
goods, and have need of nothing : and knowest not that thou art
168 SERMONS UPON PSALM CXIX. [SER. XIX.
wretched, and miserable, and poor, and blind, and naked.' Man de-
sireth to be thought sinful rather than weak, and will sooner own a
wickedness in morals than a weakness in intellectuals. Men are dis
honest out of choice, and therefore think there is more of liberty and
bravery in it ; but to be simple argueth imperfection ; Job xi. 12,
' Vain man would be accounted wise, though man be born like a wild-
ass's colt ; ' not only for untamedness and affectation of liberty, but
for rudeness and grossness of conceit ; yet man would be accounted
wise. The Pharisees took it ill that Christ charged them with blind
ness : John ix. 40, ' Are we blind also ? ' We all affect the reputation
of wisdom, more than the reality ; that is the reason why we are so
touchy in point of error ; we can easier brook a sin reproved than an
error taxed. Till we have spiritual eye-salve, we do not know it, and
will not hear of this blindness, Rev. iii. 17. It is a degree of spiritual
knowledge to know that we know nothing.
2. Observe how much spiritual blindness is worse than bodily.
Those that are under bodily blindness are glad of a remedy, glad of a
guide.
[1.] Glad of a remedy. How feelingly doth that man speak, Mark
x. 51, ' What wouldst thou have me to do ? Lord, that mine eyes may
be opened/ Those that are blind spiritually are not for a remedy ;
not only ignorant, but unteachable ; and so their blindness groweth
upon them ; to their natural, there is an adventitious blindness. If we
cannot keep out the light, we rage against it.
[2.] Glad of a guide ; as Elymas the sorcerer, when he was stricken
blind, looked about for somebody to lead him by the hand, Acts xiii. 11.
But the blind world cannot endure to be directed, or ' the blind lead the
blind, and both fall into the ditch.' He that prophesieth of strong
wine is the teacher of this people, saith the prophet. Men love those
that gratify their lusts and humours : let one come soundly, and
declare the counsel and will of God to them, he is distasted.
3. We cannot help ourselves out of this misery without God's help.
Our incapacity is best understood by opening that noted place, 1 Cor.
ii. 14, ' The natural man receiveth not the things that are of God, for
they are folly to him ; neither can he know them, because they are
spiritually discerned.' Let us a little open that place : avOpwiros
i^u^fc/eo?, * the soully man,' that is, a man considered in his pure
naturals. Jude 19 ; ^JTV^LKOL, irvev^a ^ e^o^Te?, * sensual, having
not the Spirit.' However, he useth the best word by which a natural
man can be described ; he doth not say adpKiicoi, not only those that
are brutish and depraved by vicious habits, but take nature in its ex
cellency, soul-light in its highest splendour and perfection, though the
man be not absolutely given up to vile affections. Well, it is said of
him that he neither doth nor can receive the things of God, ov
Se^erai, and ov ovvaTai <yvwvai. The ra TOV Trvev/jLaros, ' the things
of the Spirit/ are such truths as depend upon mere revelation, and
are above the reach and knowledge of nature. There are ra TOV
@eov, ' things of God,' that may be known by a natural light : Rom.
i. 19, * That which may be known of God, is manifest in them, for God
hath showed it unto them ; ' but TO, TOV Trvev^aTos, things revealed
in the word, though a natural man be able to understand the phrases
VER. 18.] SERMONS UPON PSALM cxix.
and sentences, and be able to discourse of them, yet he wanteth faith,
and a spiritual sense and relish of them ; they are folly to him. It
noteth the utter contempt of spiritual things by a carnal heart, who
looketh upon redemption by Christ crucified, with the consequent
benefits, as things frivolous and vain. Paul at Athens was accounted
' a babbler/ Acts xvii. 18. The same disposition is still in natural men ;
for though these truths, by the prescription and consent of many ages,
have now obtained veneration and credit, yet carefully to observe them,
to live to the tenor of them, whatever hazards and inconveniences we
are exposed to in the world, is still counted foolish. Mark, for greater
emphasis, it is ficopia, folly, as carnal wisdom is e^Opa, ' enmity against
God,' Rom. viii. 7. ' Neither can he know them/ It is out of sloth
and opposition and moral impotency ; as it is said, Rom. viii. 7, ' The
carnal mind is enmity against God, for it is not subject to the law
of God, neither indeed can it be.' Reason is a short and defective
light, not only actually ignorant, but unable to conceive of them. It
is not only through negligence he doth not, but through weakness he
cannot. Take mere nature in itself, and, like plants neglected, it
soon runs wild ; as the nations barbarous and not polished with arts
and civility have more of the beast than the man in them : Jude 10,.
' But what they know naturally, as brute beasts, in those things they
corrupt themselves/ Suppose they use the spectacles of art, and the
natural light of reason be helped by industry and learning, yet how
erroneous in things of religion: Rom. i. 21, ' When they knew God,
they glorified him not as God, neither were thankful, but became vain
in their imaginations, and their foolish hearts were darkened/ &c. The
most civil nations were 'most foolish in matters of worship ; and many
placed fevers, and human passions, and every paltry thing, among the
gods. The Scythians worshipped thunder, the Persians the sun ; the
most stupid and blockish nations seemed most wise in the choice of
their gods ; others were given up to more gross superstitions. All the
arts in the -world could not fully repair the ruins of the fall. The
heathens invented logic for polishing reason ; grammar and rhetoric
for language ; for government, and as a help to human society, laws ;
for bodily necessities, physic ; for mollifying and charming the passions,
so far as concerned human conversation, ethics ; for families and pri
vate societies, economics : but for the soul and religious concern
ments, how blind and foolish were they ! Nay, go higher. Suppose,
besides the spectacles of art, nature be furnished with the glass of the
word ; yet John i. 5, * The light shined in darkness, and the darkness
comprehended it not/ We see how great scholars are defective in the
most useful and practical points. Nicodemus, a teacher in Israel, was
ignorant of regeneration, John iii. 10. They always err in one point
or another. And in these things of moment, if they get an opinion
and a dogmatical faith, and have an exact model and frame of truth,
yet as long as they are carnal and unregenerate, how much doth a
plain godly Christian exceed them in lively affection and serious prac
tice 1 And whilst they are disputing of the natures and offices of
Christ, and the nature of justification and sanctification, others enjoy
what they speak of, and have a greater relish and savour and power of
these truths upon their hearts. For ever it was a truth, and ever will
be, Rom. viii. 5, ' They that are after the flesh, do mind the things of
170 SERMONS UPON PSALM CXIX. [SER. XIX.
the flesh ; and they that are after the Spirit, the things of the Spirit.'
Nature can go no farther than itself, than a fleshly inclination moveth
it. They have not this transforming light, and that sense of religion
which is prevalent over lusts and worldly interests.
The next reason is, because they must be ' spiritually discerned; ' that
is, to know them inwardly, thoroughly, and with some relish and savour;
there must be a higher light, there must be a cognation and proportion
between the object and the faculty. Divine things must be seen by a
divine light, and spiritual things by a spiritual light. Sense, which is
the light of beasts, cannot trace the workings or flights of reason in her
contemplations. We cannot see a soul or an angel by the light of a
candle ; so fleshly wisdom cannot judge of divine things. The object
must be not only revealed, but we must have an answerable light ; so
that when you have done all, you must say, 'How can I understand with
out an interpreter ? ' Acts viii. 31. And this interpreter must be the Spirit
of God — Ejus est interpretari, cujus est condere. To discern, so as to
make aright judgment and estimate of things, dependethuponGod's help.
4. When this blindness is in part cured, yet still we need that
God should open our eyes to the very last. We know nothing as we
ought to know. David, a regenerate man, and well instructed, pray-
eth to have his eyes opened ; for we need more light every day : Luke
xxiv. 45, * Then opened he their understandings, that they might un
derstand the scriptures.' Christ first opened the scriptures, then he
opened their understandings.
Use 1. To show us the reason why the word prevaileth so little when
it is preached with power and evidence ; their eyes are not opened :
Isa. liii. 1, ' Who hath believed our report ; and to whom is the arm of
the Lord revealed ? ' No teaching will prevail till we are taught of God.
Use 2. What need we have to consult with God, whenever we make
use of the word, in reading, hearing, study. In reading, when thou
openest the Bible to read, say, ' Lord, open mine eyes.' When thou
nearest, beg a sight of the truth, and how to apply it for thy comfort.
Hcec audiunt quasi somniantes, Luther saith of the most — in seeing
they see not, in hearing they hear not. There was a fountain by Hagar,
but she could not see it : Gen. xxi. 19, ' God opened her eyes, and she
saw a well of water, and she went and filled the bottle with water, and
gave the lad to drink.' So for study; it is dangerous to set upon the
study of divine things in the strength of wit and human helps. Men
go forth in the strength of their own parts, or lean upon the judgment
of writers, and so are left in darkness and confusion. We would sooner
come to the decision of a truth if we would go to God, and desire him
to rend the veil of prejudices and interests.
Use 3. Is to press us to seek after this blessing, the opening of the
eyes. Magnify the creating power of God : 2 Cor. iv. 6, ' God, who
commanded the light to shine out of darkness, hath shined in our
hearts, to give the light of the knowledge of God in the face of Jesus
Christ.' Make use of Christ : Col. ii. 3, ' In whom are hid all the trea
sures of wisdom and knowledge ; ' beg it earnestly of him. The apostle
prayeth, Eph. i. 17, 18, ' That the God of our Lord Jesus Christ, the
leather of glory, may give unto you the spirit of wisdom and revelation
in the knowledge of him ; the eyes of your understanding being en
lightened, that ye may know what is the hope of his calling,' &c. Yea,
VEB. 18.] SERMONS UPON PSALM cxix. 171
mourn for it in cases of dubious anxiety. John wept when the book of
the seven seals was not opened, Eev. v. 4. Mourn over your ignorance ;
refer all to practice: John vii. 17, 'If any man will do his will, he
shall know of the doctrine, whether it be of God, or whether I speak
of myself/ Wait for light in the use of means, with a simple, docile,
sincere, humble mind : Ps. xxv. 9, ' The meek will he guide in judg
ment, and the meek will he teach his way/
poet. 2. Those whose eyes are opened by God, they see wondrous
things in his word, more than ever they thought.
' Open thou mine eyes, that I may behold wondrous things out of
thy law/ Law is not taken strictly for the covenant of works, nor
for the decalogue as a rule of life ; but more generally for the whole
word of God, which is full of wonders, or high and heavenly mysteries.
In the decalogue or moral law there is wonderful purity, when we
get a spiritual sense of it : Ps. cxix. 96, ' I have seen an end of all
perfection ; but thy commandments are exceeding broad ;' and Ps. xix.
V, 8, ' The law of the Lord is perfect, converting the soul : the testimony
of the Lord is sure, making wise the simple : the statutes of the Lord
are right, rejoicing the heart : the commandment of the Lord is pure,
•enlightening the eyes.' A wonderful equity : Eom. vii. 12, ' The law
is holy, and the commandment is holy, just, and good/ A marvellous
wisdom : Deut. iv. 6, ' Keep therefore, and do them ; for this is your
•wisdom and understanding in the sight of the nations, which shall hear
all these statutes, and say, Surely this great nation is a wise and un
derstanding people/ In the whole word of God, the harmony and
correspondence between all the parts, how the mystery grew from a
dark revelation to clearer, is admirable. In the gospel, every article
of faith is a mystery to be wondered at. The person of Christ : 1 Tim.
iii. 16, ' Great is the mystery of godliness, God manifested in the flesh,
justified in the Spirit,' &c. A virgin conceiveth, the Word is made
flesh, the redemption and reconciliation of mankind, are the wonderful
works of the Lord's grace. It is ' the hidden wisdom of God in a
mystery,' 1 Cor. ii. 7. ' We speak the wisdom of God in a mystery,
even the hidden wisdom, which God ordained before the world to our
glory ; ' and it is called the ' mystery hidden from ages,' Eph. iii. 9.
The glory of heaven is admirable : Eph. i. 18, ' The riches of the glory
of the inheritance of the saints in light/ That a clod of earth should
be made an heir of heaven, deserves the highest wonder. All these
are mysteries. So the wonderful effects of the word in convincing sin
ners : 1 Cor. xiv. 25, ' Thus are the secrets of his heart made manifest ;
and so falling down on his face, he will worship God, and report
that God is in you of a truth/ Heb. iv. 12 : * The word of God is quick
and powerful, sharper than a two-edged sword, piercing to the dividing
asunder of soul and spirit and joints and marrow, and is a discerner
of the thoughts and intents of the heart/ It is a searching and dis
covering word : John iv. 29, ' See a man that hath told me all that
ever I did/ In changing sinners : 1 Peter ii. 9, ' That ye may show
forth the praises of him that hath called you out of darkness into his
marvellous light/ Peter's getting out of prison was nothing to it. In
comforting, every grace is a mystery, to depend upon what we see not,
to be as a rock in the midst of a storm. 'Dying, yet we live ; as poor,
172 . SERMONS UPON PSALM CXIX. [SEB. XIX.
yet making many rich.' 2 Cor. vi. 9, 10. All the operations of the
Spirit are wonderful: 1 Peter i. 8, ' Joy unspeakable and full of glory/
Phil. iv. 7, ' Peace that passeth all understanding ; ' Bom. viii. 26,,
' Groans that cannot be uttered.'
And now, what divine illumination contributeth to the sight of these
wonders ?
1. It revealeth the truth of them, which otherwise is incomprehen
sible to the flesh : Mat. xvi. 17, ' Flesh and blood hath not revealed it
unto thee, but my Father which is in heaven/ Without this, no cer
tain knowledge of Christ's person and office.
2. It more intimately acquainteth us with them : Mat. xiii. 11, ' To*
you it is given to know the mysteries of the kingdom of God ; to others
it is not given/ All God's works are full of wonder, yet blind men
cannot see them, though the sun shineth never so clearly. A beautiful
room into which there is but a crevice, when we lay our eye close to
it, we see it
Use 1. From hence we may learn, that it is one degree of profit
to see so much in the word of God as to admire it ; either at the mys
teries of godliness or ungodliness, which the word discovereth, & /3d0os.
They that are most enlightened have most cause to wonder ; for then
they find truths which exceed all common reason, such as do not come
into the minds of others, or, if they do, they seem incredible.
Use 2 is to encourage us to study the word ; the wonders of God's
works are many, but the wonders of his word greater. Quot articuli,
tot miracula, the Papists say of Aquinas's Sums ; but more truly may
it be said of the word of God ; all the doctrines of the word are a
continued mystery. After man was fallen, it came not into the head
of any creature how to satisfy justice, to make up the breach. Oh,
the folly of them that despise the word, as curious wits and world
lings do, as if it were a mean knowledge in comparison of what may
be acquired from Aristotle and Plato or the politicians of the world !
If there be in it some rudiments, something common with other writ
ings, yet there are greater things than these : ' The deep things of
God/ 1 Cor. ii. 11 ; never such a revelation made to the world. And
worldly men, that despise this study of the word, they despise that
which angels wonder at, Eph. iii. 10, and ' desire to pry into,' 1 Peter
i. 12, and make great matters of trifles. The Sun of righteousness,
is not he worth the beholding ?
Use 3. Let us cease wondering at worldly things, great places, honours,
heaps of wealth, fair buildings, as the disciples, Mark xiii. 1, ' Mas
ter, see what manner of stones and buildings are here ! ' It is said of
Christ, Col. ii. 9, * In him dwelleth all the fulness of the Godhead
bodily ! ' Fulness of the Godhead ! oh, wonderful ! The people wondered
at that mass of money provided by David to build God a house, 1 Chron.
xxix. 7, 8. Oh! but the unsearchable riches of grace, the rare plot of
man's redemption, yiteya /jLva-ri'ipiov, how wonderful ! All in and about
Christ is rare. His name is Wonderful. All the promises of God are
ra //-eytcrra /cal ri/jaa eVcpyyeX/iara, ' exceeding great and precious pro
mises/ 2 Peter i. 4 ; they transcend man's capacity. It condemneth the
stupidness of them that are nothing moved or taken with things so great
and wonderful — great in themselves, and should be precious to us.
ArER. 19.] SERMONS UPON PSALM CXIX. 173
SEBMON XX.
I am a stranger in the earth : hide not thy commandments from
me. — VER. 19.
IN the 18th verse David had begged divine illumination, ' Open mine
eyes/ &c. He doth not desire God to make a plainer law, but to give
him a clearer sight. That request he backs with three reasons in the
following verses : —
1. His condition in the world, ' I am a stranger in the earth.'
Strangers in a foreign country need guidance and direction.
2. His earnest affection to the word, ver. 20, * My soul breaketh for
the longing that it hath unto thy judgments at all times.' David had
an earnest longing to be acquainted more with the will of God.
3. God's judgments upon those that contemn the word, ' Thou hast
rebuked the proud that are cursed, which do err from thy command
ments.' It is dangerous to walk beside the rule : Kom. i. 18, * The
wrath of God is revealed from heaven against all ungodliness and
unrighteousness of men,' &c. God hath owned both tables ; he hath
punished ungodliness, a violation of the first table; and unright
eousness, a violation of the second table. Here God hath declared
how he will own his name, therefore he begs illumination.
Now, the text giveth you this first reason, his condition in the world.
Here observe two things : —
1. A representation of his case, / am a stranger upon earth.
2. His request to God, hide not thy commandments from me.
First, A representation of his case with respect to his quality, — what
he was, a stranger; and the place where, upon earth; not in heaven,
he was familiar there. And how a stranger upon earth, in point of
happiness, — I do not find here that which satisfieth my soul ; he had
his home, his rest elsewhere ; but not in point of service, for he had
much work to do.
Doct. God's children are strangers upon earth, and do so account
themselves.
They live here as others do, but they are not at home ; their hearts
are above, they do not take up their rest here ; they are strangers, and
account themselves to be so when they have most of worldly con
veniences.
First, To open it. Sometimes it may be understood in a literal
sense, and sometimes in a moral.
(1.) Sometimes in a literal sense. Thus the patriarchs, that had a
wandering life, and were forced to flit from place to place without any
certain abode, they confessed themselves to be strangers. Jacob saith,
Gen. xlvii. 9, ' Few and evil have the years of my life been.' (2.)
Morally also, and more generally, it is true of the saints, they are
strangers. In some sense it is true of good and bad. We are all
travelling into another world, and are every day nearer to eternity. As
in a ship, whether men sleep or wake, stand or sit, whether they think
of it, yea or nay, the voyage still goes onward. So, whatever we think,
and whatever we do, we hasten towards death. In this sense even
174 SERMONS UPON PSALM CXIX. [&ER. XX.
wicked men may be strangers and pilgrims in condition, though not in
affection. All men in condition, will they nill they, must into the
other world, as they yield to the decays of nature, and every day they
are a step nearer to their long home. Heathens have had a sense of
this notion. Saith one of them, Ex hoc vita discedo tanquam ex hos-
pitio, non tanquam ex domo — I go out of this life as out of an inn.
Here we are but passengers, not inhabitants to dwell. But now to be
strangers and pilgrims in affection, that is proper to the children of
God ; Heb. xi. 13-15, it is made the fruit of their faith ; ' Because
they were persuaded of the promises, therefore they confessed them
selves pilgrims and strangers on earth.' The voice of nature saith,
It is good to be here ; let God do with heaven what he pleaseth.
Natural men are contented with their present portion, and cannot en
dure to think of change ; and therefore, though they are travelling to
eternity, yet they are not pilgrims in affection. But now God's chil
dren are so in condition and in affection too ; they count heaven their
home, and the world to be a strange place. They are pilgrims in
affection in a threefold regard : —
1. Because they are most sensible of their frailty. The frailty of
the present life is a common lesson, but not easily believed. None
have such a sense of it upon their hearts as they that are taught by
God : Ps. xc. 12, ' So teach us to number our days that we may apply
our hearts unto wisdom ;' and, ' Teach me to know how frail I am/
saith David. Worldly men, though they are of this opinion, and can
not deny it, yet they do not consider it ; in seeing they see not ; their
minds are taken up with other things ; they are not sensible.
2. The term is proper to the children of God, because they are un
satisfied with their present estate ; they would not abide here for ever
if God would give them leave. Wicked men are pilgrims against
their will ; but saints are ever looking for, longing for, groaning for a
better estate : Kom. viii. 23, ' We which have the first-fruits of the
Spirit, even we ourselves groan within ourselves, waiting for the adop
tion, the redemption of our body.' They desire and 'groan to be
clothed upon,' 2 Cor. v. 2.
3. The notion is most proper to them, because they have an interest
in a better inheritance. Wicked men are sure to go out of the world,
but they are not sure to go to heaven. Now, the children of God they
know there is an inheritance kept for them ; here they have the right,
but there they shall have the possession, 1 John iii. 1. So that well
might I form the point thus : That godly men are, and count them
selves to be, strangers and pilgrims upon earth. Others are in a
journey, but they are not sensible of it, and they have no home to go
to, and no desire to part with the world.
Now take some instances of this. That this is proper to God's
children to count the world a strange place, and heaven to be their
home. Those that had the best right and the greatest possessions here,
they will do^ so; those that had the greatest right: Heb. xi. 9,
' Abraham sojourned in the land of promise as in a strange country/
What right could there be greater than that which was demised and
made over to him by God ? Yet in the land of promise he lived as in
a strange place. So David here, and in other places, that had so ample
VER. 19.] SERMONS UPON PSALM cxix. 175
a possession ; he was king over, an opulent and flourishing kingdom ;
yet, Ps. xxxix. 12, * I am a stranger with thee, and a sojourner, as all my
fathers were.' Not only he that was a wandering partridge, and flitted
up arid down ; but David that was settled in a throne, he that was so
powerful and victorious a prince. But you will say, Possibly David
might speak thus when he was chased like a flea upon the mountains,
when he was hunted to and fro like a partridge. No ; but when he
had peace, and was fully settled in the throne ; when he could offer so
many cart-loads of gold and silver, 2 Chron. xxix. 13 ; then he doth
acknowledge, ' Lord, I am a stranger.' Jesus Christ, who was Lord
paramount, he tells us, ' I am not of this world/ John xvii. 14. He
was ' a stranger to his brethren, and an alien among his mother's chil
dren,' Ps. Ixix. 8. He that was Lord of all had neither house nor
home. He passed through the world to sanctify it for a place of ser
vice ; but his heart and constant residence was not here, to fix it as in
a place of rest. And so all that are Christ's have the spirit of Christ,,
and say, as David in the text, ' I am a stranger upon earth.' We da
not dwell upon earth, but only pass through it.
But why do the children of God count themselves to be strangers here ?
1. They are born elsewhere. Everything tends to the place of their
original, as men love their native soil ; things bred in the water return
thither ; inanimate things tend to their centre ; a stone will fall to the
ground, though it be broken in pieces with the fall ; wind that is im
prisoned in the bowels of the earth raiseth terrible convulsions and
earthquakes until it get up to its own place. All things seek to return
thither from whence they came. And so grace, which came from
heaven, it carrieth the soul thither again : ' Jerusalem from above is
the mother of us all.7 Heaven is our native country, and therefore
thither is the tendency and aim of the gracious soul that is born from
above. It is very notable that contempt of the world is usually made
the fruit of our regeneration : 1 John v. 4, ' Whosoever is born of God
overcometh the world ;' and 2 Peter i. 4, ' Made partakers of the divine
nature, that we might escape the corruptions of the world through
lust.' There is somewhat of God in it then ; and that which comes
from God carries the soul thither where God is. In the new nature
there is a strong inclination which disposeth us to look after another
world ; therefore it is said, ' Begotten to a lively hope,' 1 Peter i. 3. As
soon as we are made children, we begin to look after a child's portion.
There is another aim when we are born again ; then the heart is carried
out to God.
2. There lies their inheritance : Eph. f 3, ' Blessed be the God
and Father of our Lord Jesus Christ, who hath blessed us with all
spiritual blessings in heavenly places/ Why! he hath blessed us
with spiritual blessings in earthly places. Why is it said only 'in
heavenly places'? There was their beginning, and there is their
accomplishment. The main thing Christ aimed at was that we might
be translated to heavenly places. Christ will set us high enough, and
therefore he will not give us our portion in the world ; that is an un
quiet place. Here we are not out of gunshot and harm's way. He
would not give it us in an earthly paradise ; there Adam enjoyed God
among beasts. He would give it us in the most glorious manner, that
176 SERMONS UPON PSALM CXIX. [SER. XX.
we might enjoy God among the angels. The world is not a fit place.
Here God will show his bounty to all his children. It is a common
inn, where sons and bastards are entertained ; a place of trial, not of
recompense ; God's footstool, and not his throne, Isa. IxvL 1. The
world is Satan's walk, the devil's circuit: 'Whence comest thou?
From compassing the earth/ Job i. A place defiled with sin, Isa.
xxiv. 5 ; ' given to the children of men/ Ps. cxv. 16. Here God will
show his bounty to all his creatures, to beasts, and to all kinds of men.
It is sometimes the slaughter-house and shambles of the saints : they
are ' slain upon earth/ Eev. xviii. 24 ; a receptacle for elect and repro
bate. Therefore here they have not their blessing ; our inheritance
lies elsewhere.
3. There are all our kindred. Ubi pater, ibi patria — where our
father is, there our country is. Now when we pray, we say to him,
* Our Father which art in heaven.' There are we strangers, where we
are absent from God, Christ, and glorified saints ; and while we are
here upon earth we have not such enjoyment of God. There is our
Father ; it is his house. Heaven is called our Father's house ; and
there is ' our elder brother : ' Col. iii. 1, 'Set your hearts upon
things above, where Christ is sitting at the right hand of God ; ' and
there is the best of our kindred and family : ' They shall sit down with
Abraham, Isaac, and Jacob/ Mat. viii. 11. Well, then, the children of
God, they count themselves to be strangers here, because their kin
dred are elsewhere.
4. There they abide longest. That we account our home where we
abide. An inn cannot be called our home, where we come but for a
night, and away ; but now there we are ' for ever with the Lord.'
Here we are in motion, there in rest. The world must be surely left.
If we had a certain term of years fixed, yet it would be very short in
comparison of eternity. All the time we spend here it is but a night,
but a moment, in comparison of eternity. We live longest in the other
world, and therefore there is our home : Micah ii. 10, * Arise, de
part hence ; this is not your rest.' God speaks it of the land of
Canaan, when they had polluted it with sin. It is true of all the
world. Sin hath brought in death, and there must be a riddance.
It is but a passage from danger. Israel dwelt first in a wandering
camp, before they came to dwell in cities and walled towns ; and the
apostle alludes to that, ' Here we have no abiding city ; we look for one
to come.' As the Israelites did look for walled towns and cities of the
Amorites to be possessed by them, so here we have but a wandering
camp, we look for a city. ILnd mark, as it was with them in their
outward estate, so in the mysteries of their religion ; they were first
seated in a tabernacle, and then in a temple : in a tabernacle, which
was a figure of the church ; then in a temple, which was a figure
of heaven ; for you know, as in the temple there were three partitions
—the outward court, the holy place, and the holy of holies — so
there are three heavens. The third heaven Paul speaks of — 'the
heaven of heavens ' ; and there is the starry heaven, and the airy
heaven, the outward court. This life being so frail, so fickle, we can
not call our abode here our home. ' What is your life ? 7 saith the
-apostle ; ' it is but as a vapour,' James iv. 14 ; a little warm breath
VEB. 19.] SERMONS UPON PSALM cxix. 177
turned in and out by the nostrils: Job vii. 1, 'Is there not an ap
pointed time for man upon earth ? His days are as the days of an
hireling/ A hired servant you do not intend should live with you for
ever ; you hire him for a day or two, and when he hath ended his
work, he receives his wages and is gone. So all our days are but a
little while ; we do our service, and then we must be gone. Actors,
when they have finished their parts, are seen no more. They go
within the curtain. So when we have fulfilled our course, God fur-
nisheth the world with a new scene of acts and actors.
5. The necessary exercise of their graces doth make them count
their lives here but a pilgrimage, and themselves but strangers upon
earth, viz., faith, love, hope.
[1.] Faith shows the truth and the worth of things to come. Faith
will make them strangers : Heb. xi. 13, ' They saw these things and
were persuaded of them, and they counted themselves pilgrims and
strangers.' Oh ! were we persuaded of things to come, we would be
hasting towards them. We cry, Home, home ! We talk of heaven
and eternity, but we do not believe them. Sense and reason cannot
out-see time, nor look above the clouds and mists of the lower world,
' afar off/ in the apostle's phrase, 2 Peter i. 9 ; but faith shows the
truth of things to come. We that are here upon earth, when we look
to heaven, the stars seem to us but so many spangles. Oh ! but when
we get into heaven and look downward, the world then will seem but
as a molehill. That which now to sense seems such a glorious thing
will be as nothing.
[2.] The love of Christ which is in the saints makes them to account
themselves as strangers. A child of God cannot be satisfied with things
here below, because his love is set upon God. Two things the heart
looks after, as soon as it is awakened by grace, and love puts us upon
them both, viz., a perfect enjoyment of God, and a perfect obedience to
God. (1.) That they may be with God and Christ. The saints have
heard much of Christ, read much of him, tasted and felt much of
him ; they would fain see him, and be with him, Phil. i. 23. If they
had the choicest contentment the world could afford, this would not
satisfy them so much as to be there 'where Christ is, and to be
hold his glory/ The apostle thinks this to be motive enough to a
gracious heart to seek things above, for there ' Christ is at the right
hand of God ;' love will catch hold of that, Col. iii. 1. The place is
lovely for Christ's sake. Love will not suffer them to count this to be
their home. Though Christ is present with them now spiritually
while they are here, yet the presence and nearness is but distance, but
a kind of absence, compared with that which is to come ; and there
fore this very presence doth not quench their desires, but kindles them,
and sets them a-longing for more. All the presence, the communion,
the sight of Christ they get now, is but mediate, through the glass of
the ordinance, 1 Cor. xiii. 12 ; and it is frequently interrupted, his
face is many times hidden, Ps. xxx. 7 ; and it is not full, as it shall
be there, Ps. xvi. 11. But now in heaven it will be immediate; God
will be ' all in all ; ' and there it will be constant, * they shall be ever
with the Lord ; ' and there they shall be ' satisfied with his likeness/ Ps,
xvii. 15 ; then they shall enjoy his presence indeed. So that love
VOL. VI. 31
178 SERMONS UPON PSALM CXIX. [SER. XX.
upon these considerations sets them a-longing and groaning. (2.) As
love makes them desire the company of Christ, so entire subjection to
( iod ; they would have perfect grace and freedom from sin, therefore
are ever groaning, — Oh ! when shall we be rid of this body of death ?
Eom. vii. 23. There is a final perfect estate for which the new
creature was made, and they are ever tending towards that happy
state wherein they shall grieve God no more.
[3.] Hope was made for things to come, especially for our full and
final happiness. God fits us with graces as well as happiness ; not
only grants us a glorious estate, but gives us grace to expect it.
Hope would be of no use if it did not lift up the head, and look
out for a better estate than the world yieldeth. Hope fastens upon
God's title in the covenant, 'I am thy God.' Now God could
not with honour take this title, and give us no better than present
things : Heb. xi. 16, ' Wherefore God is not ashamed to be called their
God, for he hath prepared for them a city/ Mark the apostle's
reason. Many expound these words so as if the meaning were but
this, that they did only express God's condescension, that he would
take his title, not from the potentates of the world, but from a few
wandering patriarchs ; that God was not ashamed to be called their
God. Alas ! the words have a quite other sense. Kather it ex-
presseth an answerable bounty : unless the Lord would give them
something answerable to their hopes, more than was visible in the
lives of the patriarch, God would be ashamed to be called their God.
Do but look upon the slenderness of their condition. If that he gave
them in the world were all their reward, what is this to own that
magnificent title, ' I am the God of Abraham,' &c. No ; now he hath
something better than all the honours and riches of the world ; now he
may fitly be called their God. Christ builds the doctrine of the resur
rection upon the same argument, ' God is the God of Abraham,' &c. ;
therefore they shall have a blessed estate in soul and body, Mat. xxii.
32. To be a God to any, is to be a benefactor, and that according to
the extent and largeness of an infinite and eternal power.
Use 1. Are you strangers and pilgrims? David, and such as he
was, that were of his stamp, counted themselves strangers upon earth.
If you be so —
1. You will always be drawing home, and would not desire to stay
long from Christ. A traveller would pass over his journey as soon as he
can, and be hastening homeward : Phil. i. 23, ' I desire to be dissolved,
and to be with Christ/ Is there any looking, longing, waiting for
your blessed estate ? It is no hard matter to get a Christian out of
the world ; his better part is gone already, his heart is there. Do your
hearts draw homeward ? Are your desires stronger and stronger every
day after eternal life ? Natural motion grows swifter and swifter still,
as it draws nearer and nearer its centre. So certainly a Christian, if
he had the motions of the new nature, he would be drawing homeward
more every day.
2. What provision do you make for another world if you are
strangers ? Many bestow all their labour and travail about earthly
things, and neglect their precious and immortal souls. They are at
home ; all their care is that they may live well here. 0 Christians !
VER. 19.] SERMONS UPON PSALM cxix. 179
what provision do you make for heaven ? A traveller doth not buy
such things as he cannot carry with him, as trees, houses, household
stuff; but jewels, pearls, and such as are portable. Our wealth doth
not follow us into the other world, but our works do. We are travelling
to a country whose commodities will not be bought with gold and silver,
and therefore are we storing ourselves for heaven, for such things as
are current there. Men that make a voyage to the Indies will carry
such wares as are acceptable there, else they do nothing. Do you
make it your business every day to get clearer evidences for heaven,
to treasure up a good foundation, 1 Tim. vi. 19; and do you labour
every day to grow more meet for heaven, Col. i. 12. That is the
great work of a Christian, to get evidences and a meetness for heaven.
These are the months of our purification ; we are now to cleanse our
selves for the embraces of the great God. When we grow more
mortified, strict, holy, heavenly, then we ripen apace, and hasten home
ward : Ps. Ixxxiv. 7, ' They shall go on from strength to strength,' &c.
Every degree of grace it is a step nearer ; and therefore do you grow
more meet for this blessed estate.
3. In the fulness of your worldly enjoyments do you mind your
country? He that was going pilgrim to Jerusalem, cried out, Oh,
this is not the holy city ! So, whatever enjoyments you have, do your
hearts call you off, and say, Soul, this is not thy rest ; this is not that
thou shouldst take comfort in ; thou art bound for heaven ? Do you
miss your country and your parents ? The men of the world would
have their portion here, here is their rest ; but when you have most of
the world at will, are you strangers ? 1 Cor. vii. 31, ' Using this
world as not abusing it ; ' that is, so making use of God's bounty as
expecting a greater happiness. How do we use the world as not
abusing it ? When we use it as a type, as a motive, and as a help to
heaven. As a kind of type, the enjoyment of temporal things should
stir us up to a more serious consideration of heavenly ; as the prodigal's
husks put him in mind of bread in his father's house. The company
of your relations puts you in mind of the company of God and Christ.
The cities of the Amorites, their walled towns, put the patriarchs in
mind of a city which had foundations, Heb. xi. 16. If an earthly city
be so glorious, what is the heavenly city ? These are the comforts of
a strange place. You abuse them when you forget home, and therefore
take heed ; if the creature be sweet, heaven is better. And when you
use them as a motive to serve God more cheerfully, the more you find
him a good master : 1 Tim. vi. 17, ' Trust in the living God, who
giveth us richly all things to enjoy ; ' to make you more earnest in
good works. 2 Sam. vii. 2, saith David there, * I dwell in a house of
cedar, and the ark of God within curtains/ When you have such
kind of reasonings stirred up within you — What do I for God, that
hath enlarged my house here ? And when you use them as a help,
your worldly enjoyments as instruments of piety and. charity. Here is
a man's trial, what he doth in a feill condition, whether his heart be
for home still, yea or nay ; when he hath the world at will, if then he
be treasuring up a good foundation, and encouraging himself to serve
God faithfully.
4. What is your solace in your affliction, and the inconveniences
180 SERMONS UPON PSALM CXIX. [SER. XX.
that you meet with in your pilgrimage ? Doth this comfort you —
Home will pay for all ? Heb. x. 34, ' Ye took joyfully the spoiling of
your goods, knowing in yourselves that ye have in heaven a better and
enduring substance/ Do you reckon upon a more enduring substance ?
Though the world frown upon you as a step-mother, yet you remem
ber you have a better home. From whence do you fetch your supports
in any cross ? Doth this comfort you in the midst of the molestations
of the world ? — They do not know your birth, your breeding, your
hopes, nor your expectations. Strangers may be abused in a foreign
place ; when we come home, this will be forgotten. The saints walk
up and down like a prince that travels abroad in disguise ; though he
be slighted, abused, he doth not appear what he shall be. You have a
glorious inheritance reserved for you; this is your cordial and the
reviving of your souls, and that which doth your heart good to think
of ; and so you can be contented to suffer loss and inconveniences upon
these hopes. The discourse between Modestus, a governor under
Valens, and Basil, in Nazianzen his twentieth Oration, is very notable.
I shall only transcribe what is exactly to the purpose in hand. When
he threatened him with banishment, I know no banishment, saith he,
who know no abiding-place here in the world. I do not count this
place mine, nor can I say the other is not mine ; rather all is God's,
whose stranger and pilgrim I am. This was that which supported
him in the midst of those threatenings. Therefore from whence do
you fetch your support.
5. If religion be kept up in height and majesty, the world will
count you strangers, they will stand wondering at your conversation,
1 Peter iv. 4. Men gaze upon those that come hither in a foreign
habit, that do not conform to the fashions of the country ; and so a
child of God is wondered at, that walks in a counter-motion to the
studies and practices of other men, as one that is not conformed to the
world, Eom. xii. 2. What do you discover of the spirit of your country,
so as to convince others ?
This much by way of inquiry, namely, whether we are strangers,
yea or nay ?
Use 2. Behave yourselves as strangers here upon earth.
1. Avoid ' fleshly lusts/ 1 Peter ii. 11 ; these cloud the eye, and
besot the heart, and make us altogether for a present good ; they
weaken our desires of heaven. It is the apostle's argument, ' As
strangers and pilgrims, abstain from fleshly lusts.' The flesh-pots of
Egypt made Israel to despise Canaan; and so this is that which
will take off our hearts from things to come, from the inheritance
of the saints in light, and from that blessed estate God hath pro
mised.
2. Grasp not at too much of the world ; but what comes with a fair
providence upon honest endeavours, accept with thanks : 1 Tim. vi. 9,
' They that will be rich, fall into temptation and a snare,' &c. The
devil hath you upon the hip, when you make that your business and
scope ; not he that is, but will be rich, that fixes that as his scope.
Then the heart is filled with sins, and the head with cares.
3. If an estate comes in slowly, remember, a little will serve our
turns to heaven ; more would be but a burden and snare. Those that
VER. 19.] SERMONS UPON PSALM cxix. 181
have their portion here, most of worldly things, what do they get by
it ? A little belly-cheer, Ps. xvii. 14, ' and they leave the rest to their
babes.' Dainty cheer is no great matter ; and to leave our posterity
great is but to leave them in a snare. Children are under a providence
and a covenant as well as we, and it is blasphemous to think we can
provide for them better than God.
4. If God give abundance, rest not in it with a carnal complacency :
Ps. Ixii. 10, ' If riches increase, set not your heart on them.' Suffer not
thy heart to rejoice in them as your only portion, so as to grow proud
of them, so as to count them your good things, Luke xvi. 25 ; you that
are strangers have better things to mind.
5. Keep up a warm respect to your everlasting home. It is not
enough to despise the world, but you must look after a better country.
Many of a slight temper may despise worldly profits ; their corrup
tions do not run out that way : Heb. xiii. 14, ' We have here no abid
ing city, but we seek one to come.' Desires, thoughts, and groans,
these are the harbingers of the soul that we send into the land of
promise. By this means we tell God that we would be at home.
6. Enjoy as much of heaven as you can in your pilgrimage, in ordi
nances, in the first-fruits of the Spirit, in communion with saints,
Grace is but young glory, and joy in the Holy Ghost is the suburbs '
of heaven ; and therefore you should get somewhat of your country
before you come at it. As the winds do carry the odours and sweet
smells of Arabia into the neighbouring provinces, so by the breathings
of the Holy Ghost upon our hearts do we get a smell of the upper
paradise ; it is in some measure begun in us before we can get thither ;
and therefore enjoy as much of heaven as possibly you can in the time
of your pilgrimage. We have our taste here ; it is begun in union
with Christ, and in the work of grace upon the heart. And in
ordinances. Prayer brings us to the throne of grace ; it gives us an
entrance into God's presence : Heb. x. 19, the apostle calls it, ' a bold
ness to enter into the holiest by the blood of Jesus.' A Christian
enters heaven while he is here in the world. In the word preached
heaven is brought down to us. The gospel is called the kingdom of
heaven. And by reading we do as it were converse with the saints
departed, that writ what we read. Meditation brings us into the com
pany of God ; it puts our heads above the clouds, in the midst of
blessed spirits there. As if we saw Jesus Christ upon the throne, and
his saints triumphing about him. Communion of saints is heaven
begun ; therefore you that are strangers should much delight there..
A man that is abroad would be glad to meet with his own country
men ; we should be glad of company to go with us to heaven ; these
are to be our companions for evermore, therefore we should converse
with them here.
Secondly, I proceed to the latter clause, ' Hide not thy command
ments from me/ Here is his request. To make short work of it, I
shall endeavour to make out the connection and sense of these words
in these propositions.
1. Every man here upon earth, especially a godly man, is but a
stranger and passenger. Every man is so in point of condition ; he
must go hence, and quit all his enjoyments in the world — wicked men
182 SERMONS UPON PSALM CXIX. [SfiB. XX.
whether they will or no ; but a godly man is so in affection, and can
not be satisfied with his present state. This I have insisted upon.
2. It concerns him that is a stranger to look after a better and more
durable state. Every man should do so. He that lives here for a while
is concerned ; his greatest care should be for that place where he lives
longest ; therefore eternity should be his scope. A godly man will do so.
Those whose hearts are not set upon earthly things, they must have
heaven. The more their affections are estranged from the one, the more
they are taken up about the other, Col. iii. 2. Heaven and earth are
like two scales in a balance ; that which is taken from the one is put
into the other.
3. There is no sufficient direction how to attain this durable estate
but in the word of God. Without this we are but like poor pilgrims and
wayfaring men in a strange country, not able to discern the way home.
A blessed state is only sufficiently revealed in the word : 2 Tim. i. 10,
' Life and immortality is brought to light in the gospel.' The heathens
did but guess at it, and had some obscure sense of an estate after this
life ; but it is brought to light with most clearness in the word ; so the
way thither is only pointed out by the word. It is the word of God
makes us wise to salvation, and our line and rule to lead us to the
heavenly Canaan ; and therefore it concerns those that look after this
durable state, to consult with the word.
4. There is no understanding God's word but by the light of the
Spirit : Job xxxii. 8, ' There is a spirit in man ; but the inspiration of
the Almighty, that giveth understanding.' Though the word have light
in it, yet the spirit of man cannot move till he enlightens us with that
lively light that makes way for the dominion of the truth in our hearts,
and conveyeth influence into our hearts. This is that light David begs
when he saith, ' Hide not thy commandments from me.' David was
not ignorant of the ten commandments, of their sound ; but he begs
their spiritual sense and use.
5. If we would have the Spirit, we must ask it of God in prayer ;
for God ' gives the Spirit to those that ask him,' Luke xi. 13 ; and
therefore we must say, as David, Ps. xliii. 3, ' Oh, send out thy light and
thy truth : let them lead me ; let them bring me to thy holy hill, to
thy tabernacle.'
6. When we beg it of God, we must do it with submission to his
sovereignty, and with subscription to his justice. Therefore doth David
use this manner of speech, ' Hide not thy commandments from me.'
God doth hide when he doth not open our eyes to see. Now the Lord
may choose whether he will do this or no ; for he is sovereign, and may
in justice forbear to do so, because we have abused the light we have ;
it will be hid from us unless he reveal it. The mystery of grace is
wholly at God's dispose ; and whosoever begs it, he must refer himself
to the holy and sovereign good pleasure of God, who may give out and
withhold his efficacious grace according to his pleasure : Mat. xi. 25,
26, ' I thank thee, Lord of heaven and earth, because thou hast hid
these things from the wise and prudent, and hast revealed them unto
babes ; even so, Father, for so it seemed good in thy sight.' Here is
the Lord's sovereignty ; he doth in these things as he pleaseth ; there
fore David submits to it. And then it implies, it may be just with
VER. 20.] SERMONS UPON PSALM cxix. 183
God to leave us unto our natural blindness, and suffer Satan to blind
us more. It is fully consistent with the honour of his justice ; there
fore it is said, John xii. 40, * He hath blinded their eyes, and hardened
their hearts/ &c. ; that is, judicially, suffering them to increase their
own blindness by their sin ; blindness, that is their sin ; and the Lord
may leave it as a judgment upon them.
Use. Here is direction to you that know you are but pilgrims. The
great thing you should seek after is the straightest way to heaven. If
you have a sense of eternity, and a sense of your present frailty, you
should look how to get home to your country. To this end —
1. Study the word. Why ? This is your antidote against infection,
and a cordial to cheer us in the way. It is an antidote against infection :
2 Peter i. 4, ' By the promises we escape the corruption that is in the
world through lust.' The world is an infectious place ; therefore you
had need take the promises next your heart to keep your hopes alive.
And here is your cordial to keep you from fainting, that which makes
you to rejoice in the midst of present afflictions, Ps. cxix. 54. It is
a cordial to cheer us up, to revive us in the way, till we come to our
journey's end. This will make up losses, sweeten difficulties, allay
your sorrows. Then it is your direction, the way to lead you home :
Ps. cxix. 105, ' Thy word is a light to my feet and a lantern to my
paths.' We shall soon pass over this life ; all our care should be to
pass it over well, there are so many by-paths in the world, and in a
strange place we may soon miscarry.
2. Entreat the Lord of his abundant grace to pity poor strangers,
who are ignorant ; and desire him he would not hide his word from
you, that you may walk in the nearest, closest way wherein he would
have you walk. He may hide it from you as an absolute supreme
Lord, for he is bound to give his grace to none ; and he may do it as
a just judge ; he may leave you to your own infatuations and pre
judices. Say, Lord, pity a poor stranger and pilgrim.
The word may be hidden two ways, and take care of both : —
1. In point of external administration, when the powerful means are
wanting. Oh ! it is a great mark of God's displeasure, when men are
given up by their own choice to blind guides, to those that have no skill
or no will to edify, or no abilities rightly to divide the word of truth ;
only fill the ear with clamour and noise, but do not inform conscience,
or move the heart by solid and powerful instruction from the word of God.
2. In point of internal influence, when the comforts and quickenings
of the Spirit are withholden : ' Lord, withhold not thy Spirit from me/
SERMON XXI.
My soul breakethfor the longing it hath unto thy judgments at all
times. — VER. 20.
DAVID had begged divine illumination, ver. 18. The reason of his
request was, because he was a stranger upon earth, and a stranger
may easily be bewildered. Now here is a second reason why he would
184 SERMONS UPON PSALM CXIX. [SEE. XXL
have God to open his eyes, because his heart was carried out with so
strong an affection to the word. He that asketh a thing coldly doth
but bespeak his own denial. But David was in good earnest when he
prayeth for light ; it was not a dead-hearted, perfunctory petition, but
such as came from an ardent, strong affection, ' My soul breaketh,' &c.
In the words we have —
1. The object of David's affection, thy judgments.
2. The quality or kind of his affection : —
[1.] It was vehement, my soul breaketh with longing.
[2.] It was constant, at all times.
By misphalim, judgments, is meant the word, which is the infallible
rule of God's proceeding with sinners.
For the affection, I shall open that, and there first speak of the
vehemency, ' My soul breaketh for the longing that it hath.' It is a
metaphorical expression, to set forth the earnestness of his affection.
The Septuagint renders it thus : eTre-jroOrjaev fj ^vyy /JLOV TO e-Tuflu/^oYu
ra KpljjLard <rov — ' My soul coveteth to desire thy judgments/ Desirfe
is the stretching forth of the soul to the thing desired. Now as things
that are stretched out do break and crack in stretching; so, saith
David, ' My soul breaketh for the longing.' Here is no respect to
brokenness of heart in this place, it is only strength of desire that is
expressed ; and the expression is used the rather —
1. Because affections, when strong, are painful, and affect the body
with impressions answerable thereunto.
2. Not only the denial, but the delay of satisfying the affection,
increaseth the pain. When they have not what they do desire, they
are even broken in heart ; as Prov. xiii. 12, ' Hope deferred maketh
the heart sick ; but when the desire cometh, it is a tree of life ; ' like
apples of paradise, comforting and reviving. Now the constancy and
continuance of this desire is set forth in these words, at all times ; not
for a flash and pang, but it was the ordinary frame of his heart.
Doct. God's children have a strong, constant, and earnest bent of
affection towards his word.
1. To open the nature of this affection.
2. The reasons of it.
First, The nature. There consider the object, the end, the pro
perties, and the effects.
1. The object of this affection is the word of God written or
preached. As it is written in the scriptures, so it is their constant
exercise to read it, and consult with it often : Ps. i. 2, ' But his delight
is in the law of the Lord, and in his law doth he meditate day and
night ' ; and Josh. i. 8, ' This book of the law shall not depart out of
thy mouth, but thou shalt meditate therein day and night.' As it is
preached and explained : they submit to God's ordinance in that also,
who hath appointed pastors and teachers, as well as prophets and
apostles : Eph. iv. 11 — prophets and apostles to write scriptures ; so
pastors and teachers to open and apply scripture ; therefore James i.
19, they are ' swift to hear ; ' that is, take all occasions for that end
and purpose.
2. For the end of this affection ; it is a sanctified subjection to God ;
and strength and growth in the spiritual life : 1 Peter ii. 2, ' As new-
VEK. 20.] SERMONS UPON PSALM cxix. 185
born babes desire the sincere milk of the word, that ye may grow
thereby ; ' not merely that you may know, but that you may grow
thereby ; not to replenish the head with notions, but that you may in-
jsrease in spiritual strength, and find more liberty of heart towards God.
3. For the properties of it. You have them here in the text : —
El.] They must be earnest.
2.J A constant bent of heart.
1.] An earnest bent of heart. Common and ordinary affection or
desire after the word will not serve the turn ; not a faint and cold
wish, but such as hath heat and warmth in it. It is good to see by
what expressions the desires of the saints are set forth in scripture.
By the desire of infants after the breast, 1, Peter ii. 2 ; they cannot live
without it. It is set forth also by the panting of the hart after the
water-brooks, Ps. xlii. 1. To meet with God in his word is as a
brook of water to a chased hart ; it refresheth and revives it. It is
set forth by the desires of a longing woman, ver. 40 of this psalm,
1 Behold I have longed after thy precepts.' The children of God are
fond of nothing so much as of his word and ordinances. It is set forth
by the appetite which a hungry man hath toward his meat after a
long abstinence : Ps. Ixxxiv. 2, ' My soul longeth, yea, even fainteth,
for the courts of the Lord.' Or, as a weary traveller and thirsty man-
longeth after drink : Ps. Ixiii. 1, ' My soul thirsteth for thee/ &c. Or.
as cool air to the weary: Ps. cxix. 131, 'I opened my mouth and
panted ; for I longed for thy commandments ; ' a metaphor taken from
a man tired with running, gaping for breath to take in some cool air
and refreshing. What think you of all these expressions ? are they
strains and reaches of wit, or the real experiences of the children of
God ? The truth is, we have such languid motions this way, that we
know not how to understand the force of such expressions, therefore
we think them to be conceits, we that are so cold and indifferent
whether we meet with God in his word, yea or nay.
[2.] As it is not cold, so it is not fleeting, but constant. Many men
have good affections for a while, but they abide not ; as I shall give
you some kinds.
(1.) Some out of error in judgment think the word of God is only
fit for novices (as the Stancarists1), to enter us into the rudiments of
religion, but too low a dispensation for our after growth. It is milk
for babes, they think ; but afterwards we must live immediately uponr
the Spirit. But we see that David's affection ever carried him to the
word, not only at his first acquaintance with God, but at all times, as
in the text.
(2.) Some prize the word in adversity, when they have no other
comforts to live upon ; then they can be content to study the word to
comfort them in their distresses ; but when they are well at ease they
despise it. But David made use of it at all times ; in prosperity, to
humble him ; in adversity, to comfort him ; in the one, to keep him
from pride ; in the other, to keep him from despair : in affliction the
word was his cordial ; in worldly increase it was his antidote ; and so-
1 Stancarus was professor of Hebrew at Kb'nigsberg, where he maintained a violent
controversy with Osiander. He afterwards went into Poland, where he excited much,
commotion. There he died in 1574. — ED.
186 SERMONS UPON PSALM CXIX. [SER. XXI.
at all times his heart was carried out to the word either for one neces
sity or another.
(3.) Some during a qualm of conscience have an affection for holy
things ; as we desire strong waters in a pang, not for a constant diet.
While the terrors of God are upon them, nothing will satisfy them
but the word : Oh, ' send for Moses and Aaron/ then when the plague
was upon them ; but as their trouble wears off, so doth their affection
to the word of God. It is fear that drives them to the word, and not
love.
(4.) Some out of a general sense of the excellency that is in the
word ; they go on smoothly for a while, as Herod, who heard gladly,
Mark vi. 20. So do many till the word come to cross their lusts and
touch their darling sin, then they run to earthly pleasures again, and
out of a sense of difficulty and carnal despondency, they give over the
pursuit.
(5.) Some are taken with the mere novelty : John v. 35, ' Ye were
willing to rejoice in his light for a season ;' while the doctrine is novel,
and ministers have countenance from great men, as John had from
Herod, and their gifts are in the flourish — none but John in their
account; but when the conceit of novelty was gone, and John fell
under the cross, then their affection was spent.
(6.) Some in case of dubious anxiety, or in doubtful debates, may
desire to know the truth, and be much and earnest in the study of the
word ; but when they get above their scruples, and in plain truths,
ordinary cases, they neglect it. Whereas David longed for the word
of God at all times, to feel the power of God accompanying it, so as to
find strength against his corruptions, and that he might be established
in waiting upon God. This was the constant and stable desire of his
soul.
Thus you see the word of God is the object, either read or preached.
The end of it is, that they may grow in grace, and that their hearts
may be more subjected to God, and may be strengthened in waiting
upon him : and the manner of this desire is vehement and constant ;
not at times ; but it is the usual frame and temper of their hearts.
4. The effects of this desire, what it worketh. I will mention but
two : —
[1.] It draws off the heart from other things : Ps. cxix. 136, ' Incline
my heart unto thy testimonies, and not unto covetousness ; ' implying,
that when the heart is drawn out after God's testimonies, it is drawn
off from carnal pursuits. Desires are the vigorous bent of the soul,
and therefore, as the stream of a river, they can run but one way.
Our passionate desires of earthly things certainly will be abated if
spiritual desires prevail in us ; for being acquainted with a better
object, they begin to disdain and loathe other things.
[2.] It maketh us diligent and painful in the use of means, that we
may get knowledge and strength by the word. Where strong desires
are, there will be great endeavours : Prov. viii. 34, ' Watching daily
at my gates, waiting at the posts of my doors.' A man that hath a
desire after grace and strength by the word of God will daily be
redeeming occasions of waiting upon God. It is but a slight wish,
not serious desire, that is not seconded with answerable endeavours.
VER. 20.] SERMONS UPON PSALM cxix. 187
Secondly, Having opened the nature of these desires, let me show
the reasons of this vehement and constant bent of heart towards the
word of God.
1. Of the vehemency.
2. Of the constancy.
First, The reasons of this vehemency; they are these — natural
instinct, experience, and necessity.
[1.] Natural instinct: 1 Peter ii. 2, 'As new-born babes desire the
sincere milk of the word.' Children desire the dug, not by instruction,
but by instinct, without a teacher. All creatures desire to preserve
that life which they have ; and therefore by a natural propension they
run to that thing from whence they received life. Mere instinct
carrieth the brute creatures to the teats of their dams ; and every
effect looks to the cause, to receive from thence its last perfection.
Trees, that receive life from the earth and the sun, they send forth
their branches to receive the sun, and stretch their roots into the
earth which brought them forth. Fishes will not out of the water
which breeds them. Chickens are no sooner out of the shell, but
they shroud themselves under the feathers of the hen. The little
lamb runs to the dam's teat, though there be a thousand sheep of the
same wool and colour ; as if it said, here I received that I have, and
here I '11 seek that I want. By such a native inbred desire do the
saints run to God, to seek a supply of strength and nourishment ; and
the desire is very strong and vehement : ' One thing have I desired of
the Lord, that will I seek after/ &c. There were other things David
might desire, but this one thing his heart was set upon, that he might
enjoy constant communion with God in the use of public ordinances.
What is the reason of this ? I answer — The spiritual nature. You
may as well ask what teacheth the young lambs to suck, as who
taught the regenerate to long for the word. What teacheth the
chicken to run under the wing of the hen ? The cause of appetite
is not persuasion and discourse, but inclination ; not argument, but
nature. Appetite is an effect of life. By natural tendency the new
creature is carried out to its support from the word of God, there to
be comforted and nourished. It shows that all who have not such a
kindly appetite to the word of God, that can relish nothing but meats,
drinks, wealth, vanity, they were never acquainted with this new
nature.
[2.] Experience is another cause of this desire. A child of God is
not satisfied with a slight taste of the word, but he desires more ;
when he hath felt the comfort of it, he is still longing to receive more
from God : James i. 18, ' He hath begotten us by the word of truth.'
What follows ? ' Wherefore be swift to hear.' A man that hath had
experience of the power of the word taketh all occasions ; he knows
there is strength, grace, and liberty of heart to be found there. So
1 Peter ii. 3, ' As new-born babes, &c., if so be ye have tasted that
the Lord is gracious.' Certainly a man that hath had any taste of
communion with God will desire a fuller measure, as by tasting of
excellent meats we get an appetite to them. Carnal men do not
know what it is to enjoy God in ordinances, and therefore do not
long for them ; they do not taste the sweetness of the word : Ps. xix.
188 SERMONS UPON PSALM CXIX. ' [SER. XXL
10, 'The statutes of the Lord are sweeter than the honey or the
honeycomb.' The children of God find more true pleasure in the
ordinances, in the statutes of God, than in all things in the world,
though to carnal men they are but as dry sticks, burdensome exercises.
The reason follows, ver. 11, ' Moreover, by them is thy servant warned ;
and in keeping of them there is great reward/ He commendeth the
word from his own experience ; he had felt the effects and good use
of it in his own heart ; he had been warned, and had a great deal of
comfort and refreshing by it ; therefore it is sweeter than the honey
and the honeycomb. So Ps. Ixiii. 1,2, ' 0 God, my soul thirsteth for
thee, my flesh longeth for thee.' What to do ? ' To see thy power
and thy glory, so as I have seen thee in the sanctuary.' He that hath
had once a sight of God, would not be long out of his company. He
compareth his desire of communion with God with hunger and thirst ;
his desire is greater than the hunger and thirst that men suffer in a
dry wilderness where there is no water to give refreshment. He had
seen God, and would now see him again ; the remembrance of those
former pleasures of the sanctuary revived his desires : so that besides
nature, there is this experience.
[3.] The next cause is necessity. We should take delight in the
word of God for its excellency, though we stood in no need of it. But
our necessity is very great, and this awakens desire. The word is not
only compared to things which make for conveniency of life, as to
wine and honey, but is compared also to things that are of absolute
necessity, bread and water. It is called ' bread of life,' and ' water of
life.' Bread of life ; we cannot live without it : Job xxiii. 12, * I have
esteemed the words of thy mouth more than my necessary food/
Food is that which keeps us in life, and enables us to action and work.
And as water: Isa. xii. 3, ' With joy shall ye draw water out of the
wells of salvation/ This is as water to a fainting traveller. Christian,
the soul is better than the body, and eternal life is to be preferred
before life natural ; therefore the necessities of the soul are greater,
and should be more urging than the necessities of the body. The
famine of the word is threatened as a very great evil, Amos viii. 11.
Now because the necessities of the saints are so great, therefore have
they their hearts carried out with such longing after the statutes of
God. And this necessity is not only at first, when they are weak, but
it continueth with them as long as the imperfection continueth with
them, and till they come to heaven. Every grace in a child of God
needs increase and support; there is something that is lacking to
their faith, to their love, to their knowledge: 1 Thes. iii. 10, the
apostle saith, ' That I might perfect that which is lacking to your
faith.' They that are above ordinances are not acquainted with their
own hearts, they are not men of spiritual experience, they do not know
the weaknesses and languishings a child of God is incident to ; it is
wholly inconsistent to the nature of grace. Wherever there is life
there must be food, because of the constant depastion of the natural
heat upon the natural moisture. Though the stomach be never so-
full at present, yet anon it will be hungry again. So because of the
constant combat that is between the flesh and spirit, wherever there
is spiritual life it will be sensible of the necessity of food. Well,
VER. 20.] SERMONS UPON PSALM cxix. 189
then, it is hunger and necessity that sharpens appetite ; being sensible
of spiritual languishing, and need to repair strength daily, therefore
are their hearts carried out. Thus you see the reasons of this vehe
ment affection.
Secondly, The reasons of the constancy of this respect.
1. Because it is natural and kindly to the regenerate ; therefore, as
it is vehement, so it is constant. For it is not a light motion, but
such as is deeply rooted ; not a good liking, but a thorough bent of
heart ; it is that which settleth into another nature. Now that which
is as a nature to us is known by its uniformity and constancy.
2. They love the word for its own sake, as it is God's word ; there
fore they ever love it. Other men love it for foreign reasons, as out
of novelty, which is an adulterous affection ; or out of public coun
tenance, as it is in fashion and repute, and therefore are soon weary
of it. He that loves a woman for foreign reasons, as beauty and por
tion, when these cease, his love ceaseth.
Use 1. Is to reprove the coldness and cursed satiety and loathing
of the word of God that is abroad. There is a plenty of means, even
to a surfeit. Men are gospel-glutted, Christ-glutted, and sermon-
glutted ; and therefore are at a very great indifferency, and under a
mighty coldness as to the word of God. Usually we are more sensible
of the benefit of the word in the want of it than we are in the enjoy
ment of it : 1 Sam. iii. 1, * The word of the Lord was precious in those
days ; there was no open vision.' When the public ministry of the
prophets was rare and scarce, then it was precious and sweet. When
the Papists denied the use of the scripture in the vulgar tongue, oh !
what would we give then for a little scrap and fragment of the word
of God in English ! — a load of hay for a chapter in James. So in
times of restraint, how savoury is a godly sermon ! But now visions
are open, men begin to surfeit of the word. In semet ipsam, saith
Tertullian, semper dbundantia contumeliosa est — plenty lesseneth the
price of things. As in Solomon's time, gold and silver were as dirt
in the streets, 1 Kings x. 32, so the word of God, though it be so precious
and excellent, yet when we have plenty of it, line upon line, precept
upon precept, by God's indulgence, then we begin to be glutted.
People grow wanton when they have abundance of means. This is
the temper of English professors at this day ; they are guilty of sur
feiting of the word, and that is very dangerous, either of a people or
person. Now, that there is such a fulness and satiety appears partly —
1. By seldom attendance upon the word. We do not redeem time
to hear the word ; when brought home to our doors, we seldom step
out to hear it. They use to say, a surfeit of bread is most dangerous ;
surely a surfeit of the bread of life is so ; when men are full, and
begin to despise the word as if not worth the hearing. God usually
sends a famine to correct that surfeit of the word : Amos viii. 11, 12,
' I will send a famine of hearing the word of the Lord, and they shall
wander from sea to sea, and from the north even to the east, they shall
run to and fro to seek the word of the Lord, and shall not find it.'
Usually that is the way that God taketh for a glutted people, that
scorn and neglect the word, when they might gather it in like manna
from heaven every day ; that they may ride many miles before they
190 SERMONS UPON PSALM CXIX. [SER. XXT.
hear a savoury sermon ; and then those that were not for the word, or
desirous to be rid of it, may long for a little comfort and reviving by
it, and cannot enjoy it.
2. Men bewray this satiety and fulness of the word by fond affec
tation of luscious strains ; wholesome doctrines will not down with
them, unless it be cooked and sauced to their wanton appetites. O
Christians ! the spiritual appetite desires TO \oyiicbv aSo\ov <yd\a,
' the sincere milk of the word/ 1 Peter ii. 2 — unmixed milk ; give
them plain, simple milk, without human mixtures and compositions.
The relish of the word is spoiled by the garish strains of a frothy
eloquence. A plain solid truth is more suitable to a gracious heart.
A man that hath a natural instinct to the word delights in the
simplicity of it. An infant hath a distinguishing palate, and knows
the mother's milk, and pukes and casts when it sucks another. So
certainly, if we had true spiritual life, we would be delighted in the
word for the word's sake, the more plain it is, provided it be sound.
I am not for a loose, careless delivering of God's message ; but it is
the sound, plain, and wholesome ministry which suits with a gracious
appetite. It argues a distempered heart when we must have quails
and dainties, and loathe manna. Consider ; in heaven, where we have
the most simple apprehension of things, we have the highest affection
to them; no need of rhetoric in heaven. And certainly the more
heavenly we are, the more perfect in grace, the more wisdom shall
we see in plain scriptural truth, infinitely exceeding all the wisdom of
the heathen. Many think the word of God too plain for their mouths
to preach it ; others too stale for their ears to hear it ; and they must
have the fancies of men : Jer. viii. 9, ' They have rejected my word ;
and what wisdom is in them ? ' It is strange to see how many will dis
guise religion to please the lusts of men. They mock Christ, as the
soldiers did, that put a centurion's coat upon him for a robe, and then,
' Hail, King of the Jews.' So they wrap up Christ in the foolish
garments of their own fancy, and so expose him to mockage rather
than reverence.
3. This satiety bewrays itself by our affections to novel opinions,
and erroneous conceits : 2 Tim. iv. 3, ' The time will come that they
will not endure sound doctrine, having itching ears, and shall turn
away their ears from the truth, and shall be turned unto fables.'
Observe it when you will, that soul is nigh to spiritual blasting that
begins to have a loathing of a plain truth ; and men must have new
things and conceits in religion, and so grow weary of opinions, as they
do of fashions ; and then by God's just judgment they run from one
fancy to another, till they quite run themselves out of breath, and
have shaken off all religion and good conscience. Therefore take
heed of being given up to this vertiginous spirit, to be turned and
4 tossed up and down with every wind of doctrine/ Eph. iv. 14. Hepifa-
po^voi, the apostle's word, signifies to be carried round in a circle ;
he alludes to a mariner's compass,1 that is carried by every wind ;
this wind takes them, and then another ; such light chaff are men
1 Manton could scarcely suppose that the mariner's compass was known to the apostle
Neither would the description be at all applicable to it. I suspect he refers to some
other instrument, of the nature of a weathercock, under that name. — ED.
YEK. 20.] SERMONS UPON PSALM cxix. 191
when they begin to loathe the plain truths of God. But it is an
argument of a gracious heart when we can receive old truth with new
affections, and look for the power of God and new quickenings.
4. This levity and instability of spirit is because they look for all
the virtue of religion from their notions and their opinions, and not
from Christ ; then they think this change of opinion shall make them,
better ; their hearts shall be changed. They try experiments so long,
till the Lord hath given them up to a spirit of infatuation, and then
all comes to nothing, but they as a brand are fit for the burning.
5. By our worldly projects. Men show a loathing of this word by
their eagerness to the world ; their hearts, with Martha, are cumbered
with many things, while Mary sat at the feet of Jesus to hear his
word, Luke x. We are very fervorous in worldly affairs ; there we
can experiment this kind of affection which David speaks of to the
word. Beware of this coldness to the word ; it is an ill symptom
both to nations and persons.
Use 2. To press us to get this fervent and constant affection to the
word. To this end consider —
1. Whose word it is. God's word; and your best affections are
due to him : Isa. xxvi. 8, ' Our desires are to thee, and to the remem
brance of thy name ; ' there you shall hear of God, there God hath
displayed his name. Our desires are to thee ; not only so, but to thy
1 memorial,' to ' the remembrance of thy name ; ' that is, to his word,
which is as the bellows to blow up the sparks, and to quicken our
affections to him.
2. See what benefits we have 'by the word of God ; how beneficial
it is to enlighten and direct us, quicken and comfort us, supply and
strengthen us.
[!'.] To enlighten and direct us. ' Light is pleasant/ saith Solomon ;
' it is a good thing to behold the sun with our eyes/ Eccles. xi. 7.
If light natural be pleasant, what is light spiritual ? Therefore the
Psalmist compares the word to the sun. The visible world can no
more be without the one than the intellectual world can be without
the other ; and the one doth as much rejoice the heart as the other :
Ps. xix. 8, ' The statutes of the Lord are right, rejoicing the heart ;
the judgments of the Lord are pure, enlightening the eyes.' Oh ! it
is a comfort to have light to see our way. When men begin to have
a conscience about heavenly things, oh ! then they judge so indeed.
To others we speak in vain when we tell them what light they shall
have by the word. They say those that live under the arctic pole, at
the autumnal equinoctial the sun setteth to them, and doth not rise
again till the vernal, and so are six whole months under a perpetual
night, as if they were buried in a grave ; but at the time of its re
turn, with what clapping of hands and expressions of joy do they
welcome the sun again into their parts ! So when the word of God is
made known to us, how should we welcome it ! The city of Geneva
gave this for a motto, Post tenebras lux — after darkness, light;
implying that the return of the gospel was as light after a long dark
ness ; as the coming of the sun again to those northern people. While
Paul and his company were in that great storm at sea, when they saw
neither sun nor stars for many days, and were afraid they should
192 SERMONS UPON PSALM CXIX. [SER. XXI.
fall upon rocks and dangerous shelves, oh ! with what longing did they
expect to see day again 1 Acts xxvii. So a poor bewildered soul that
had lost its way, or when a child of God doth see but by half a light, how
desirable is sure direction ! Now this cannot be had but from the
word of God, ' To the law and to the testimony/
[2.] To comfort us in all straits. In the word of God there is a
salve for every sore, and a promise for every condition. God hath
plentifully opened his good- will to sinners. Therefore the children of
God, when they labour under the guilt of sin, there they can hear of
God's promises of pardon : Isa. Iv. 7, ' Let the wicked forsake his
way, and the unrighteous man his thoughts ; and let him return unto
the Lord, and he will have mercy upon him, and to our God, for he
will abundantly pardon.' Against apostasy they have that promise :
Jer. xxxii. 40, ' I will put my fear in their hearts, that they shall not
depart from me.' When they are under weak performances, the word
will tell them, ' The Lord will spare you, and pity you as a man spares
his only son/ Mai. iii. 17 ; and when they lie under troubles, incon
veniences, and deep crosses, there is a promise — the Lord will be with
them in affliction ; the word will show them Christ in the affliction,
and heaven beyond the affliction ; and then they are comforted, 1 Cor.
x. 13. When they are troubled about worldly provisions, providing
for themselves and families, it saith, Be contented, ' I will never leave
thee nor forsake thee,' Heb. xiii. 5. When their children come to
their minds and thoughts, what will become of them when we are
dead and gone, the word will tell you of promises made to you and
your children, and of God's taking care of them. In short, God is a
flim and shield, and no good thing will he withhold,' &c. Ps. Ixxxiv. 11.
There is all manner of blessings adopted and taken into covenant.
Look round about the covenant, look into the word of God ; there is
nothing wanting for the comfort of believers ; in every condition there
is a promise to support and bear them up. Now, because of this
comfort they have in the word of God, therefore it quickens their
desires.
[3.] To supply and strengthen us. It is our food. Alas ! what a
poor languishing Christian will a man be that doth not often make
use of the word ! This strengthens him against corruptions, quickens
him in duties, and gives success in conflicts. The sword of the Spirit
is the choicest weapon. It is ' the power of God to salvation,' Bom. i.
16 ; and 'the word of his grace, which is able to build us up/ Acts
xx. 32. If our heart be dead in prayer, here is the rod of Moses to
strike upon the rock to make the waters gush out. Therefore, since
we have such benefit by the word, we should long and desire to get
such a strong affection.
3. Consider what benefit you will have by these desires after the
word. It will keep up our diligence, and will make us exercise our
selves therein. Desire doth all that is done in the world ; digging for
knowledge is tedious, but the end sweetens it. They that have an
affection to the word shall never be destitute of success therein ; ' God
will fulfil the desire of the saints/ He that satisfieth the gaping of
the young raven will these desires A strong affection to the word is
the argument that moves God : Ps. cxlv. 19, 'He will fulfil the desire
VER. 21.] SERMONS UPON PSALM cxix. 193
of them that fear him ; he also will hear their cry, and will save them.'
And if this desire be painful, yet it is salutary and healthful to the soul.
In this sickness there is health ; in this weakness there is strength ; in
this thirst, comfort ; and in this hunger, satisfaction.
For means —
[1.] Get a high esteem of spiritual enjoyments. Valuation and
esteem precede desire. Wicked men, that value themselves by carnal
comforts, their souls run out with vehement longing that way. A
child of God, that values himself by spiritual enjoyments, by know
ledge, grace, subjection to God, that counts these his greatest benefits,
his main desire is to be acquainted with the word of God. The word
hath a subserviency to his end. Poor low-spirited creatures, that
value themselves by the plenty of external accommodations, they will
never feel this longing after the word. Prov. viii. 10, ' Receive instruc
tion rather than silver, and knowledge rather than choice gold.'
[2.] Let a man live in the awe of God, and make it his business to
maintain communion with him, and then he will be longing after him.
This will show the necessity of the word of God for his comfort and
strength upon all occasions. A lively Christian, that is put to it in
good earnest, he must have the word by him to direct, comfort, and
strengthen him ; as he that labours hard must have his meals, or else
he will faint and be overcome by his labour. We content ourselves
with a loose profession, and so do not see the need of food, have not
this hungering longing desire after the bread of life. Painted fire needs
no fuel ; a dead formal profession is easily kept up ; but a man that
makes it his business to maintain communion with him, and much
exercised to godliness, is hungering and thirsting that he might meet
with God.
SERMON XXII.
Tliou hast rebuked the proud that are cursed, which do err from thy
commandments. — VER. 21.
IN the 18th verse, the prophet had begged divine illumination, that
his eyes might be opened to see more into the nature of the word.
He backeth that petition with three arguments. The first is taken
from his condition in the world, ' I am a stranger upon earth.' The
second argument is taken from the vehemency of his affection to the
word, ' My soul breaketh,' &c. A man that is regenerate, as David
was, he hath not only some faint and languid motions towards holy
things, but a great and strong affection of heart, ' My heart even
breaketh for the longing,' &c. In this verse here is the third reason,
' Open mine eyes/ Why ? Because erring from the commandment is
dangerous, and bringeth us under God's curse, which will be executed
by the rebukes of his providence. There have been ever some that op
posed God, but yet they have ever been blasted by God ; he hath always
vindicated the contempt of his law by the severe executions of his
justice upon the contemners of it, ' Thou hast rebuked the proud.7
We should not let pass God's judgments without profit ; but the more
VOL. VL N
194 SERMONS UPON PSALM CXTX. [SER. XXII.
the law is owned from heaven, the more entirely should we apply our
selves to the obedience of it. Therefore this is one reason why David
begs for light, direction, and strength, for ' thou hast rebuked the
proud,' &c. ; therefore, Lord, teach me, that I may not come under the
rebukes of thine anger.
Some read the words in two distinct sentences, ' Thou hast rebuked
the proud ;' and then, ' Cursed are they which do err from thy com
mandments/ But it comes all to one with our reading ; therefore I
shall not stand to insist upon examining the ground of this difference.
In the words observe —
1. The term that is given to wicked men, the proud, so commonly
called in scripture : Mai. iii. 15, c They call the proud happy ; yea,
they that work wickedness are set up/
2. The instance and discovery of their pride, they err from thy
commandments.
3. The evil state in which they are, they are cursed. Though the
wicked are not presently punished, yet they are all cursed, and in time
they shall be punished.
4. The begun execution of this curse, tliou hast rebuked them, that
is, punished or destroyed : Ps. vi. 1, ' Rebuke me not in thine anger,
neither chasten me in thy hot displeasure/
The points are —
1. That the worst sort of proud creatures are those that do err
from God's commandments ; for so is the description here, ' The proud
have erred/ &c.
2. These proud ones, they are cursed. Those that continue in
obstinacy and impenitency in their sins and errors, they are under a
curse.
3. They are not only cursed, but are also rebuked ; that is, not only
threatened, but this curse shall be surely executed. In this world it
is begun many times, and in part executed, but in the next fully and
sorely.
Doct. 1. That the worst sort of proud creatures are those that err
from God's commandments.
Here we must distinguish of erring, then of pride.
First, Of erring from God's commandments. There is an erring out
of frailty, and an erring out of obstinacy.
1. An erring out of frailty ; and so David saith, Ps. cxix. 176, ' I
have gone astray like a lost sheep ; ' and again, Ps. xix. 12, ' Who can
understand his errors ? ' This is not meant here of every failing and
slip, every sin of ignorance and incogitancy ; no, nor every act of re
bellion and perverseness of affection which may be found in the chil
dren of God. Though there be a pride in all sins against knowledge
and light, that kind of sinning is interpretatively a confronting of God,
a despising of his commandments ; as David is said to do, 2 Sam. xii.
9, pro hie et nunc, for the time ; the will of the creature is set up
against the creator ; yet this is not the erring here spoken of.
2. There is an erring out of obstinacy, impenitency, and habitual con
tempt of the lawgiver. This is spoken of, Ps. xcv. 10, ' It is a people
that do err in their hearts/ To err in mind is bad, to err out of ignor
ance ; but it is a people that stubbornly refuse to walk in the ways
VER. 21.] SERMONS UPON PSALM cxix* 195
God hath enjoined them. Some err out of simple nescience, ignorance,
or mistake, or else through the cloud with which some present temp
tation overcasts the mind. These err in their minds, but others err
in their hearts, that care not for, or do not desire to hear of, their duty
to God. A man that erreth out of ignorance can say, ' Lord, I know
not ; ' but those that err in their heart, they say, ' We desire not the
knowledge of thy ways,' Job xxi. 14 ; they do not only fall into sin,
but love to continue in it. The apostle speaks of ' ungodly deeds un
godly committed/ Jude 15. The matter of sin is not so much to be
regarded as'the manner, with what heart it is done, ungodly committed,
with contempt of God. Now, such contemners of God and his law are
here described, as all obstinate and impenitent sinners are.
Secondly, We must distinguish of pride, which is either moral or
spiritual.
1. Moral pride is an over-high conceit of ourselves, or our own ex
cellencies, discovered by our disdain and contempt of others. S6 it is
said of Nebuchadnezzar, ' his heart was lifted up.' This is that pride
that is spoken of 1 Peter v. 5, * God resisteth the proud/ There should
be a mutual condescension between men ; for God resisteth the proud,
that is, those that are lifted up above others.
2. Spiritual pride, that is, disobedience and impenitency, which is
discovered by a neglect of God and contempt of his law ; and that pride
is often so taken appearethby these scriptures : Mai. iv. 1, ' The day of
the Lord shall burn as an oven, and all the proud, yea, and all that do
wickedly, shall be stubble.' Mark, they that do wickedly, and the
proud, are made synonymous expressions. So Neh. ix. 16, ' But they
and our fathers dealt proudly, and hardened their necks, and hearkened
not to thy commandments/ Their obstinacy in sin, or unsubjection to
God, is made to be pride. So Jeremiah, when he gives the people good
counsel to prevent ensuing judgments, ' Hear ye, give ear, be not
proud,7 Jer. xiii. 15 ; that is, do not obstinately refuse to comply with
God's will. And afterward, ver. 17, ' My soul shall weep sore for
your pride/ So that unhumbled sinners are guilty of this spiritual
pride, of contempt of God himself.
Having opened these things, that by erring is meant not out of
frailty, but by obstinacy ; that by pride is not meant that moral pride
by which we contemn others, but that spiritual pride, when our hearts
are unhumbled and unsubdued to God, my work is now to prove —
1. That obstinacy and impenitency is pride.
2. That it is the worst sort of pride.
First, That there is pride in impenitency and obstinacy in a course
of sin. Why ?
1. Because -they neglect God. To slight a superior, and not to give
him due respect, hath ever been accounted pride. Surely then this is
pride with a witness, to neglect ' God, who is over all, blessed for ever :'
Ps. x. 4, ' The wicked through the pride of his countenance will not
seek after God ;' that is, of his heart, bewrayed by his countenance, he
will not seek after God, and ' God is not in all his thoughts ; ' that is,
scarce troubled with such a thought of what will please or displease
God; he doth not think it necessary or worth the time to look after.
2. They oppose God, and set themselves as parties against him :
196 SERMONS UPON PSALM CXIX. [SER. XXII.
James iv. 6, ' God resisteth the proud ;' God standeth in a posture of
war against the proud. The word implies that every proud man is in
battle array or posture of war against God : so every impenitent per
son sets himself against God. The quarrel between God and him is,
who shall stoop, whose will shall stand ? whether God shall serve or
they ? Isa, xliii. 24, * You have made me to serve with your sins, and
wearied me with your iniquities.' Indeed, they do not only oppose
him, but they would depose him, or put him out of the throne, while
they would subject God's will to their own. He that would be at his
own dispose, and do what pleaseth him, is a god to himself.
3. In all this opposition they slight God, and despise — (1.) His
authority in making the law; (2.) His power and greatness in making
good the sanction of the law.
[1.] They despise the authority of God in the law itself. When
men will set up their own will in a contradiction to God, it is a
mighty dishonour to God : 2 Sam. xii. 9, ' Wherefore hast thou de
spised the commandment of the Lord ?' Every sin that is committed
slights the law that forbids it, as if it were not to be stood upon ; it is
no matter what God saith to the contrary. There is fearing the com
mandment, and despising the commandment. Fearing the command
ment, that is the effect of a wise heart : Prov. xiii. 13, 'He that fear-
eth the commandment shall be rewarded.' If God interpose, it is more
than if there were an angel in the way with a flaming sword. There
is a commandment in the way ; he fears it, his way is hedged up, he
dares not go on. But now impenitency, that slights the command
ment. A sinner dares do that which an angel durst not do. It is
said of Michael the archangel, Jude 9, that ' he durst not bring a
railing accusation;' he had not the boldness. Thus they despise the
authority of God in the law.
[2.] They despise the power of God in the sanction of the law,
when they will run the hazard of those sad threatenings, as if they
were a vain scarecrow, as if they could make good their cause against
God : 1 Cor. x. 22, * Do we provoke the Lord to jealousy ? are we
stronger than he ? ' Sinning is an entering the lists with God, as if
they could carry their cause against him ; and therefore one great cure
of hardness of heart and impenitency is seriously to meditate upon
God's power : Deut. x. 16, 17, ' Circumcise therefore the foreskin of
your heart, and be no more stiff-necked.' Why ? ' For the Lord
your God is a God of gods and Lord of lords, a great God, a mighty
and terrible.' Do you know what God is ? and will you contend with
him ? Certainly you will fail in the enterprise and undertaking.
Secondly, Let me prove there are none so proud as they that can
brave it thus with God. I will take the rise of my argument thus —
1. Of all pride, that against superiors is most heinous.
2. Of all superiors, God is the highest, and deserveth our chiefest
respect.
1. Of all pride, that against superiors is most heinous. Pride
bewrayeth itself either by a disdain of inferiors, neglect of equals, or
contempt of superiors. Now, of all the others, this is the most offen
sive, because there is more to check it ; therefore it is threatened as a
great disorder, Isa. iii. 4, 5, that ' the base should rise against the
VEB. 21.] SERMONS UPON PSALM cxix. 197
honourable, and the child should behave himself proudly against the
ancient.' When men carry themselves insolently to those that are far
their betters, that is counted a great arrogancy in the world : to injure
equals or contemn inferiors is not so much. There is the ground of
the argument.
2. Of all superiors, God is the highest, and deserves our chiefest
respect ; therefore to deal proudly against him is worst of all. Con
sider —
[1.] That God hath an absolute jurisdiction.
[2.] His supremacy is not precarious.
[3.] In the management of his supremacy he useth much conde
scension. Now, to stand out against him, oh, what egregious pride
is this !
[1.] He hath an absolute jurisdiction over us. Those that are our
betters, we are to honour and respect them, though they have not
power over us ; but God is not only honourable, but chief and su
preme, and hath a full right in us. In the civil law they distinguish
of a twofold dominion ; there is dominium jurisdictionis and dominium
proprietatis — the dominion of jurisdiction and of propriety. The do
minion of jurisdiction is proper to reasonable creatures, who only are
capable of government. Propriety, that respects other things, as
our goods and lands ; and propriety argues a greater right and a
greater dominion. A man may have a jurisdiction over others
when he hath not an absolute dispose over them, as a prince over
his subjects. Nay, a man that hath a jurisdiction and propriety
too, his propriety is greater over his lands and estate than over his
servants, though they be slaves ; yet, because they partake of the same
nature with himself, he hath not such a power to dispose of them as
he hath to dispose of his goods and lands. Now God hath not only an.
absolute jurisdiction over us, which were enough in the case, but he
hath a propriety, a more absolute power over every man than the
greatest monarch hath — what shall I say — over his subjects, over his
slaves ? nay, a greater propriety than he hath over his goods and
lands. Why ? For he made us out of nothing ; he is our potter, we his
clay : he hath such a power over us, to dispose of us according to his
will, as a potter over his clay to form what vessel he pleaseth. Now
for a man to strive with his maker, it is as if the clay should lift up
itself against the potter. So much the prophet saith, Isa. xlv. 9, * Woe
unto him that striveth with his maker/ What ! shall the pot lift up
itself against the potter ? That were monstrous, since it is his. Now
the potter did not make the matter, only bestows form and art upon
it, but God gives us form, matter, and all, and shall we rise up against
him, and contemn him ?
[2.] Consider that his supremacy is not precarious ; it doth not stand
to the courtesy of man, that is, whether man will yield God to be
supreme, yea or nay ; but it is backed with a mighty power : 1 Peter
v. 6, ' Humble yourselves under the mighty hand of God/ God's hand
is a mighty hand, and therefore we should humble ourselves. It is a
madness to contend with the Lord of hosts. What are we to the
Lord, who can stop our breath in a moment ? Job iv. 9, ' By the blast
of God they perish, and by the breath of his nostrils they are consumed/
198 SERMONS UPON PSALM CXIX. [SER. XXII.
With a breath God can destroy us all, and resolve us into nothing ;
therefore, to rise up against God, this is the greater pride. Other
superiors cannot always maintain their right ; they may be foiled in the
contention ; but surely God will have the best of it ; it is madness to
contest with him.
[3.] God hath not only right, and that backed with an almighty
power, but in the management of his supremacy over men he useth
much condescension. To instance that in two things.
(1.) In making motions of peace to such proud and obstinate crea
tures as we are, that can be of no use or profit to him ; ay ! and
though he be the wronged party. There is in us that which Austin
calls infirmitas animositatis — the weakness of strength of stomach. We
are striving who shall yield first. Though it be for our interest and ad
vantage to be reconciled, yet we are looking who shall submit first; but
the Lord, though he can back his sovereignty with power, yet he comes
down from the throne of sovereignty, and makes offers of grace,
and prays you to be reconciled. When he might destroy, then he be-
seecheth, and speaketh supplications to the creature ; he comes and
entreats you with a great deal of affectionate earnestness. Oh ! that
God should stoop thus to a handful of unprofitable dust — creatures
that can no way be of use and profit to him ! What pride is this, to
stand it out against such a God !
(2.) In seeking to reclaim us, and soften us by many mercies, and
by his kind dealing with us. God would break the heart rather than
the back of the sinner, and therefore he seeks to melt us with acts of
kindness. Now for us to continue our pride and rebellion after all this,
what a pride is this — of how horrible a nature ? Korn. ii. 4, * Despisest
thou the riches of his goodness and forbearance, not considering that the
goodness of God should lead us to repentance ?' God withholds his
hand, and is loath to strike ; nay, not only so, but doth follow us with
acts of grace and kindness, and maintain us with his own expenses,
and yet the proud heart of man will not relent. Mark that word, they
' despise his goodness ; ' they do in effect say, God shall not havS my
heart for all this. Oh, how great is this pride ! These are considera
tions that may give us a little light to judge of that pride that is in
obstinacy and impenitency in sin. If you consider God's absolute right,
he hath not only a dominion of jurisdiction over us, but a full propriety
in us, to use us at his pleasure ; and this right of his is backed with
almighty power, and doth not stand with the creature's courtesy;
and though it be so, yet it is managed with a great deal of condescen
sion and love ; he beseecheth poor creatures, and tendereth offers of
peace, and they are fed and maintained at his charge, and taste of
his goodness and bounty.
Use 1. It informs us, how humble soever men appear otherwise, yet
they are proud if they have never submitted to God with brokenness
of heart, seeking his pardon and favour. There are many which are
facile to men, and yet full of contumacy and stoutness of stomach
against God ; they can stoop to the poorest worm, and court their
favour, but yet deal insolently with their maker. But if men were
persuaded of the truth of God's being, they would sooner be convinced
of the naughtiness of their hearts, by comparing their carriage to God
VER. 21.] SERMONS UPON PSALM cxix. 199
and men. Many there are that are tender of wounding the reputation of
men, yet dishonour God and are never troubled. Many that look upon
it as an uncomely thing to despise their neighbour, to deal hotly with
an underling, and vaunt it, yet never made conscience of submitting
themselves to God, who is their undoubted superior. Men count it
part of humility and good manners to yield to those that are over them,
and to pay them all kind of respect and subjection ; yet they never
care to seek the favour of God, and humble themselves seriously for
their offences against him. You take it ill in the world when the peo
ple of mean quality insult over you, when such times fall out as the
base rise up against the honourable. What are you to God ? Poor
base worms ! will you contend with your maker ? Do you count it to
be heavy disorder, and a strange inversion of all states and conditions,
that men of mean and low fortunes should brave it over you, and sway
things in the world ? and how ill may God take it that you stout it
out against him ? There is a greater distance between him and you,
than between you and your fellow-creatures ; therefore, if it be grievous
to you, what a heinous offence is it to stand out against God ?
Use 2. It instructs us what is the way to reduce and bring home
sinners to God, by breaking their pride, or, as the expression is, Job
xxxiii. 17, by ' hiding pride from man; ' by which is meant taking
away pride ; for that which is taken away is hidden or cannot be seen.
As the hiding of sin is the taking away sin, so the hiding of pride is
the cure of -it.
1. By humble and broken-hearted addresses to God for his pardon
and his grace. There is no way to cure the pride of unregeneracy but
by brokenness of heart. Come and put your mouths in the dust, and
acknowledge that you have too long stood it out against God. As the
nobles of the king of Assyria came with ropes about their necks, and
submitted themselves ; so, Jer. xxxi. 9, ' They shall return with weep
ing and supplications.' This is the way to come out of your sins, to go
and bemoan the stubbornness and pride of your hearts ; as Ephraim be
moaned himself, and smote upon his thigh, and complained of his ob
stinacy, Jer. xxxi. 18. Christians, first or last God will bring you to
this ; if you do not stoop voluntarily, you shall by force ; if your hearts
be not broken by the power of his grace, they shall be broken
in pieces by the power of his providence : Kom. xiv. 11, 'As I live,
saith the Lord, every knee shall bow to me.' God hath sworn, 'As I
live ; ' now in every oath there is an implicit imprecation, that is, if
this be not done, then let this befall me. So there is an implicit im
precation in that oath, Count me not a living God if I do not make
the creature stoop. If you stand it out against the power of his word,
can you stand it out against the power of Christ when he comes in
.glory ? Ezek. xxii. 14, ' Can thine heart endure, or can thine hands
be strong in the days that I shall deal with thee ? ' Oh, how will your
faces gather blackness and darkness in that day !
2. Yield up yourselves to be governed by his will and pleasure. It
is not enough to come weary and heavy laden, not only to be sensible
of the burden of sin, and beg for pardon, but we must take Christ's
yoke, Mat. xi. 29. Nature sticks at this : a proud heart is loath to
come under the yoke. We would taste of the sweetness of mercy, but
200 SERMONS UPON PSALM CXIX. [SER. XXIL
cannot endure the bonds and restraint of duty; as Ephraim would tread
out the corn, but was loath to break the clods, Hosea x. 11. The
prophet alludes to the manner among the Jews ; their fashion was to
tread or thresh out their corn by the feet of beasts, and the ox his
mouth was not to be muzzled ; it was easy work, and afforded abund
ance of food, Deut. xxv. 4. We would have comfort, but not duty.
3. We must constantly cherish a humble frame of spirit, if we
would maintain communion with God, Micah vi. 8 ; not only walk
with God, but humble thyself to walk with God. Why ? He is a
great sovereign, and he will be exactly observed and constantly
depended upon ; and if you slip, you must bewail your failings, and
from first to last all must be ascribed to grace.
Doct. 2. These proud are cursed , or, those that obstinately and
impenitently continue in their sins, they are under a curse.
1. I shall open the nature of this curse.
2. Show how impenitent sinners come under this curse.
First, The nature and quality of this curse ; or what is that curse
which lies upon all wicked men ? That will best be understood by
considering that scripture wherein the tenor of the law is described :
Deut. xxxvii. 26, ' Cursed be he that confirmeth not all the words of
this law to do them ;' and Gal. iii. 10, ' Cursed is every one which
continueth not in all things which are written in the book of the law
to do them.' Where there is considerable, the duty which the law
exacteth, and then the penalty which the law inflicteth.
1. The duty which the law exacteth ; every one must continue in
the words of this law to do it. An innocent holy nature, that is pre
supposed, for it is said the person must continne. It doth not consider
man as lapsed or fallen, or as having already broken with God. And
then he must continue in all things ; there is a universal, a perfect
obedience, that is indispensably required, while we are in our natural
condition. And then the perpetuity ; he must hold out to the last ;
if he fail in one point he is gone. All this is indispensably exacted of
all them that live under the tenor of this covenant^: ' He that doth
them shall live in them ;' and ' the soul that sinneth shall die.' There
is required perpetual, perfect, personal obedience. What will you do
if this covenant lie upon you, as it doth upon all men in their natural
condition? If God call you to a punctual account of the most
inoffensive day that ever you past over, what will become of you ?
* If thou, 0 Lord, shalt mark iniquity, 0 Lord, who shall stand ? >
Ps. cxxx. 3. Better never have been born than be liable to that judg
ment. Oh ! therefore, when the law shall take a sinner by the throat,
and say, ' Pay me that which thou owest,' what shall a poor sinner do ?
This is the duty exacted.
2. The penalty that shall be inflicted, ' Cursed is everyone that con
tinueth not in the words of this law to do it.' The law hath a mouth
that speaketh terrible things. Cursed, it is but one word, but it may
be spread abroad into very large considerations. In one place it is
said. ' The Lord will not spare him. All the curses that are written
in this book of this law shall light upon him,' Deut. xxix. 20. The
book of the law is full of curses, and all together they show you what
is the portion of an impenitent sinner. In another place it is said>
VER. 21.] SERMONS UPON PSALM cxix. 201
' Every curse and every plague which is not written in the book of this
law will the Lord bring upon thee,' Deut. xxviii. 61. Mark, though it
be not specified in the law. God hath threatened sundry sorts of
punishments, yet he hath many plagues in store which are not com
mitted to record or writing ; therefore, whatever is written or unwritten,
revealed in the word or dispensed in providence by way of plague and
misery, it is but the interpretation of this one word, ' Cursed is he
that continueth not/ &c. However, because particulars are most
affective, I will name some parts of the curse.
[1.] This is one part of the cursed condition of a sinner that is under
the law, that the knowledge of his duty doth but the more irritate cor
ruption : Kom. vii. 9, ' The commandment came, and sin revived.'
The more we understand of the necessity of our subjection to God, the
more is the soul opposite to God. Sin takes occasion by the com
mandment, as oppositions do more exasperate and enrage a waspish,
spirit.
[2.] This exaction of duty doth either terrify or stupify the con
science ; he that escapeth the one suffereth the other. Either men
are terrified : indeed all sinners are liable to it ; the conscience of a
sinner is a sore place, and the apostle saith they are ' liable to bondage
all their days,' Heb. ii. 14 ; as Belshazzar trembled to see the hand
writing upon the wall, and Felix trembled to hear of judgment to
come ; so a carnal man is afraid to think of his condition, and some
are actually under horror, and wherever they go, as the devils do,
they carry their own hell about them. Or if conscience be not terrified,
then it is stupified ; they grow senseless of their misery, and are ' past
feeling,' Eph. iv. 19 ; and that is a very sad estate, and dangerous
temper of soul, when men have outgrown all feelings of conscience, and
worn out the prints of conviction. These are the two extremes that
all Christless persons are incident unto.
[3.] There is a curse upon all that a man hath, as long as he con
tinues in his rebellion and obstinacy against God ; he is ' cursed in his
basket and store, in his going out, and coming in,' &c., Deut. xxviii.
15-17. A man is cursed in his table ; that becomes a snare ; his
afflictions are but beginnings of sorrows. It is a miserable thing to
lie in such an estate. If the curse do not break out so visibly or
sensibly, it is because now it is the day of God's patience, and he waits
for our return. But mark, God's spiritual providence is the more
dreadful. When God ' rains snares ' upon men, all the seeming com
forts which they have do but harden them in an evil course, and hold
them the faster in the bonds of iniquity.
[4.] There is a curse upon all he doth ; his duties are lost, his
prayers are ' turned into sin,' his hearing is ' the savour of death unto
death,' whilst he remaineth in his impenitency. It is said : Prov. xxi.
27, ' The sacrifice of the wicked is abomination ; how much more
when he bringeth it with a wicked mind ?' Though he should come
in the best manner he can with his flocks and herds, yet all will be to
no purpose, it is an abomination to God.
[5.] Impenitency binds over a man, body and soul, to everlasting
torment. In time it will come to that, ' Go ye cursed,' &c., Mat. xxv.
41. They are only continued until they have filled up their measure,,
202 SERMONS UPON PSALM CXIX. [SflB. XXII.
and are ripened for hell, and then they lie eternally under the wrath of
God. Look, as it is sweet to hear, ' Come ye blessed/ &c., so dreadful in
that day to hear, ' Go ye cursed/ &c. Thus are the proud cursed,
that is, obstinate, impenitent sinners, while they stand off from God.
Secondly, Let me examine upon what score they are cursed.
1. Every man by nature is under the curse ; for until they are in
Christ they are under Adam's covenant, and Adam's covenant will
yield no blessing to the fallen creature : Gal. in. 10, ' As many as are
under the works of the law are under the curse/ &c. Mark, every man
that remains under the law, that hath not gotten an interest in Christ,
the curse of the first covenant remains upon him, and accordingly at
the last day he shall have judgment without mercy ; he shall be judged
according to the terms of that covenant : for there are but two states,
under the law, or under grace ; therefore, while they are in a state of
nature, they must needs be under wrath. So John iii. 18, 'He that
belie veth not is condemned already ;' that is, in the sentence of the
law ; there is a curse gone out against him ; the man is gone, lost,
condemned already.
2. This curse abideth upon us until we believe in Christ. The
sentence of the law is not repealed : John iii. 36, ' He that belie veth
not, the wrath of God abideth on him;' Gal. iii. 13, 'Christ hath
redeemed us from the curse of the law, being made a curse for us/ &c.
3. When Christ is tendered, and finally refused, then the sentence
of the law is ratified in the gospel or the court of mercy. A court of
chancery God hath set up in the gospel for penitent sinners. But then
it follows, ' This is the condemnation, that light is come into the world,
and men choose darkness/ &c. When God shall tender men better
conditions by Christ, and they turn their backs upon it, then is this
curse confirmed.
Use 1. Consider how matters stand between God and us ; examine
how it is with you. Here let me lay down these propositions by way
of trial : —
1. Every man by nature is in a cursed condition, Eph. ii. 3 ; every
man is liable to Adam's forfeiture and breach ; the elect children of
God as well as others are liable to the curse.
2. There is no way to escape this curse but by flying to Christ for
refuge, Heb. vi. 18. As a man would flee from the avenger of blood,
eo should we flee from the .curse of the law that is at our heels. Wrath
is abroad seeking out sinners ; now, saith the apostle, ' Oh, that I might
be found in him!'
3. A sense of this benefit we have by Christ will necessarily beget
an unfeigned love to him ; else we can have no evidence, but the curse
doth still remain : and therefore it is said, 1 Cor. xvi. 22, ' If any man
love not the Lord Jesus Christ, let him be anathema maranatha/
accursed till the Lord come, that is, for ever and ever. How can a
man think he shall be the better for Christ that doth not love Christ,
nor delight in him, and have no value for him ? And therefore, if you
have not this love to Christ, it is a sign you have no benefit by him,
you have not that faith that will give you a title.
4. This love must be expressed by a sincere obedience ; for ' this is
love, to keep his commandments/ 1 John v. 3; and Gal. v. 24, ' They
TER. 21.] SEEMONS UPON PSALM cxix. 203
that are Christ's have crucified the flesh with the lusts thereof.' They
are not Christ's, are not to be reckoned to him, that merely make a
profession of his name, and with whom his memory seems to be
precious ; but they are Christ's that testify love to Christ. Do you
perform duties for Christ's sake ?
Use 2. To press you to come out of the curse which cleaves to all
impenitent sinners. Oh, what a dreadful condition are they in ! And
how soon God may take advantage of this curse, and cut us off from a
possibility of grace, we cannot tell ; and at the last day this curse will
be ratified. Therefore be sensible of the burden ; come out of it.
This is God's end in shutting up a sinner under such a fatal necessity ;
either you must perish for ever or run to Christ. This should quicken
us the more to fly to his mercy.
Thirdly, They are not only cursed, but rebuked, ' Thou hast rebuked
the proud,' &c. Observe —
Doct. 3. The rebukes of God's providence upon impenitent sinners
are of great use to the saints.
1. They are arguments of his displeasure against the proud and
against the impenitent. God, that is so merciful to the humble and
broken-hearted, that looketh to him that is poor and contrite and
trembles at the word, Isa. Ixvi. 3, he can be severe and just against
those that deal proudly, that lift up the heel against him, Ps. Ixviii.
21 : it is twice repeated, ' Our God is a God of salvation, but he will
wound the head of his enemies,' &c. Mark, though mercy be God's
delight — verily he is a God of salvation — yet we must not imagine
a God all honey and all sweetness. If men be proud, obstinate, and
impenitent, they shall be cursed ; and not only cursed, but they shall
be rebuked.
2. It is a proof and document given to the world how tender God is
of his word, how willing to satisfy the world. This is the rule we must
stand by, ' Thou hast rebuked them/ Why ? ' Because they erred
from thy commandment.' God hath authorised and ratified the law
by the rebukes of his providence, and made it authentic and valid in
the hearts and consciences of men : Kom. i. 18, ' The wrath of God
is revealed from heaven against all ungodliness and unrighteousness of
men/ &c. Mark, it is revealed from heaven. The events which fall
out in the world we should not look upon as casual strokes, or a
chance that happened to us in the way, but as discoveries from heaven.
The word is the rule of life. Mark, against all ungodliness; this is the
breach of the first table; and against all unrighteousness, which is
the breach of the second table. God hath owned both tables : Heb. ii.
2, ' The word spoken by angels was steadfast, and every transgression
and disobedience received a just recompense of reward.' He means
the law, which was delivered by the ministry of angels. Now, every
transgression, by that he means sins of commission ; and every dis
obedience, by that he means sins of omission ; and God hath met
with every breach and every violation of the law. How punctually
God hath exemplified every commandment in his judgment ! And if
we would make collections of providence, we might easily find this,
how God hath rebuked pride, and that because they err from his
commandment.
204 SERMONS UPON PSALM CXIX. [SEE. XXIII.
Again, it may be improved as a check against envy at the prospe
rity of the wicked. Do not call the proud happy ; they are cursed
already, and in time shall be punished : * Mark the end of the wicked/
Ps. xxxvi. 17. First or last, God will manifest from heaven his dis
pleasure against their impenitency. By daily experience we may see
that they thrive ill that set themselves against God.
And then it serves to confirm the truth of the threatening. Oh !
when God inflicteth judgments, remember the curse of the law is not
in vain. After the thundering of the threatening, there will break out
the bolt of confusion and destruction upon the wicked, so that you
must either do or die for it.
Use. Let this persuade men to break off their sins by repentance,
that you may be sensible of the wretchedness of your condition.
God's words are deeds. Men may curse, and yet God may bless for
all that ; but God's curse is sure to take place. Let us make that
use which David doth of it, to excite our affections to the word of God
by the vengeance which God taketh of the pride and scorn of others.
The examples of others shipwrecking themselves by their rebellion
against God are sanctified when they make us more careful and watch
ful ' that we err not from God's commandments.'
SERMON XXIII.
Remove from me reproach and contempt ; for I have kept thy
testimonies. — VER. 22.
DAVID was derided for keeping close to God's word, possibly by those
proud ones mentioned in the former verse. They contemned the
word themselves, and would not suffer others to keep it ; as the
Pharisees would neither enter into the kingdom of God themselves,
nor suffer others to enter. But David makes this an argument to
beg the Lord's grace, to wit, light and strength, that he might give
no occasion to their reproach; and if it lighted upon him, that it
might not rest upon him. Or by the proud men may be meant Saul's
courtiers, who traduced his innocency, and sought to overwhelm him
with slander. Now, God knew his conscience and integrity, and
therefore could best clear him.
In the words, as in most of the other verses, you have —
1. A request, remove from me reproach and contempt.
2. A reason and argument to enforce the request, for I have kept thy
testimonies.
First, for the request, c Eemove from me reproach and contempt/
The word signifies, Roll from upon me, let it not come at me, or let it
not stay with me.
And then the argument, ' for I have kept thy testimonies.' The
reason may be either thus : — (1.) He pleads that he was innocent of
what was charged upon him, and had not deserved those aspersions.
(2.) He intimates that it was for his obedience, for this very cause
that he had kept the word, therefore was reproach rolled upon him.
VER. 22.] SERMONS UPON PSALM cxix. 205
(3.) It may be conceived thus, that his respect to God's word was not
abated for this reproach. He still kept God's testimonies, how wicked
soever he did appear in the eyes of the world. It is either an asser
tion of his innocency, or he shows the ground why this reproach came
upon him ; or he pleads his respect to God, and his service was not
lessened, whatever reproach he met with in the performance of it.
The points from hence are many.
1. It is no strange thing that they which keep God's testimonies
should be slandered and reproached.
2. As it is the usual lot of God's people to be reproached, so it is
very grievous to them, and heavy to bear.
3. It being grievous, we may lawfully seek the removal of it. So
doth David, and so may we, with submission to God's will.
4. In removal of it, it is best to deal with God about it ; for God is
the great witness of our sincerity, as knowing all things, and so to be
appealed to in the case. Again, God is the most powerful assertor
of our innocency ; he hath the hearts and tongues of men in his own
hands, and can either prevent the slanderer from uttering reproach, or
the hearer from entertainment of the reproach. He that hath such
power over the consciences of men can clear up our innocency ; there
fore it is best to deal with God about it; and prayer many times
proves a better vindication than an apology.
5. In seeking relief with God from this evil, it is a great comfort
and ground of confidence when we are innocent of what is
charged. In some cases we must humble ourselves, and then God
will take care for our credit. We must plead guilty when by our
own fault we have given too much occasion to the slanders of the
wicked : so Ps. cxix. 39, ' Turn away my reproach which I fear, for
thy judgments are good/ My reproach, for it was in part deserved
by himself, and therefore he feared the sad consequences of it, and
humbles himself before God. But at other times we may stand upon
our integrity, as David saith here, ' Turn away my reproach and con
tempt, for I have kept thy testimonies.'
These are the points which may be drawn from this verse ; but I
shall insist but upon one of them, which, in the prosecution of it, will
comprise all the rest ; and that is this —
Dock That reproaches are a usual, but yet a great and grievous,
affliction to the children of God. I will show —
1. They are a usual affliction.
2. They are a grievous affliction.
First, They are a usual affliction. Keproaches are either such as
light upon religion itself, or upon our own persons.
1. Upon religion itself. Sometimes the truth is traduced, and the
way of God is evil spoken of, disguised with the nicknames of sedi
tion, heresy, schism, faction. Look, as astronomers miscall the glori
ous stars by the name of the dog-star, the bear, the dragon's tail, and
the like — they put upon them names of a horrid sound — so do car
nal men miscall the glorious things of God, his holy ways ; they put
an ill name upon them : Acts xxiv. 14, ' After the way which they
call heresy, so worship I the God of my fathers/ The Jews called
Christianity a heresy, or an apostasy from the old religion ; and so
206 SERMONS UPON PSALM CXIX. [SER. XXIII.
do Papists call the Keformation. Luther, when he was charged with
apostasy from the faith, answered thus : I confess I am an apostate,,
but from the devil's cause ; I have not kept touch with the devil.
Cant. v. 7, we read that the spouse's veil was taken from her by the
watchmen ; so the comeliness of the church is taken away by the im
putations of evil men. Thus there may reproaches light upon religion
itself.
2. On our persons ; and so either for religion's sake, or upon a pri
vate and personal respect.
[1.] For religion's sake ; and thus God's children have been often
calumniated. It is foretold by Christ as the lot of his people ; and
therefore he provides against it: Mat. v. 11, 'Blessed are ye when
men shall revile you and persecute you, and shall say all manner of evil
against you falsely for my sake.' Those who have no strength and
power to inflict other injuries have these weapons of malice always in
readiness. When other kinds of persecutions and violences are re
strained, yet men take a liberty of censuring and speaking all man
ner of evil falsely of the children of God ; and ever this hath been
verified in the experience of the saints. Their lives are a real reproach
to the wicked, they do upbraid them ; and therefore, to be quits with
them, the wicked reproach them by censures and calumniations. I shall
give some instances. Moses had his portion of reproaches : Heb xi. 26,
' Esteeming the reproaches of Christ better riches than the treasures
of Egypt.' Possibly the Holy Ghost means there when he was scoffed
at for joining himself with so mean and afflicted a people ; they
thought Moses was mad to quit all his honours. Christ himself was
accused of the two highest crimes of either table — blasphemy and
sedition : of blasphemy, which is the highest crime against the first
table ; and of sedition, which is the highest crime against the second.
And all that will be Christ's they must expect to bear his reproach :
Heb. xiii. 13, * Let us go forth therefore unto him without the camp,
bearing his reproach/ The apostle alludes to the sacrifice of atone
ment, which was to be slain without the camp. So Jesus Christ was
cast out of the city ; and we must be contented thus to be cast off by
the world, to be cast forth from among men as vile and accursed,
bearing Christ's reproach.
[2.] For personal reproaches ; this is very usual with God's children
also, reproaches upon private and personal occasions. God may let loose
a railing Shimei against David. Many times he complains of his re
proaches, often in this psalm, more in other psalms : Ps. xxxi. 13, * For I
have heard the slander of many ; they took counsel together against me,
they devised to take away my life/ Sundry sorts of persons made him
the butt upon which they let fly the arrows of censure and reproach :
Ps. xxxv. 15, ' The abjects gathered themselves together against me ;
they did tear me, and ceased not ; ' meaning his name was torn and
rent in pieces, and that by the abjects : such bold and saucy dust will
be flying in the faces of God's people. So I may speak of Jeremiah,
and Joseph, and other servants of God ; yea, our Lord himself
endured the contradiction of sinners. Jesus Christ, that was so just
and innocent, which did so much good in every place, yet meets with
odious aspersions. So Ps. Ixiv. 3, 4, ' They bend their bows to shoot
VER. 22.] SERMONS UPON PSALM cxix. 207
their arrows, even bitter words ; that they may shoot in secret at the
perfect : suddenly do they shoot at him, and fear not.' Perfection
meets with envy, and envy will vent itself by detraction — a usual
affliction for the people of God, and therefore we cannot say they are
wicked because they are traduced, and we should not presently con
demn all those of whom we hear evil. It was the fashion of the primi
tive times to clothe Christians with bear-skins, and bait them with
the dogs. God's best children may be clad in an ill livery ; and there
fore we should not easily take up these slanders. Thus it is a usual
affliction.
Secondly, It is a grievous affliction. Ver. 39, David saith he looked
upon it as a great evil. In the account of scripture it is persecution.
Ishmael is said to persecute Isaac : Gal. iv. 29. How ? Because he
mocked him. Compare it with Gen. xxi. 9 : ' Sarah saw the son of
the bondwoman mocking Isaac ; ' and in the reddition and interpre
tation, the Holy Ghost calls it a persecution. So they are called
' cruel mockings/ Heb. xi. 36. There is as much cruelty, and as deep
a wound made by the tongue of reproach many times as by the fist of
wickedness. Eeproach must needs be grievous to God's children, upon
a natural and upon a spiritual account.
1. Upon a natural account, because a good name is a great blessing.
See how it is against nature. It is more grievous than ordinary
crosses. Many would lose their goods cheerfully, yet they grieve more
for the loss of their name. Some constitutions are affected more with
shame than with fear, and above all their possessions they prize their
name and credit. To most proud spirits, disgraceful punishment is
much more dreadful than painful : Ps. xxii. 7, * All they that see me
laugh me to scorn ; they shoot out the lip, they shake the head/ A
good name is more precious than life to some: Eccles. vii. 1, * A good
name is better than precious ointment ; and the day of death than
the day of one's birth/ The coupling of these two sentences shows
men had rather die than lose their name. If a man die, he may leave
his name and memory behind him that may live still ; therefore it is
more hateful to have our names and credit mangled than be pierced
with a sharp sword.
2. Upon a spiritual account it is a grievous affliction. It is not
barely for their own sake, because their innocency is taxed ; but for
God's sake, whose glory is concerned in the honour of his servants,
and whose truth is struck at through their sides. This is grievous to
grace. Why ? Next to a good conscience there is no greater bless
ing than a good name ; and certainly he that is prodigal of his credit
will not be very tender of his conscience ; and therefore the children
of God, upon gracious reasons, stand upon their name, it is the next
thing to conscience they have to keep. Grace values a good name,
partly because it is God's gift ; it is a blessing adopted and taken into
the covenant, as well as other blessings. It is one of the promises of
God : ' He will hide us as in a pavilion from the strife of tongues/
Ps. xxxi. 20. This is frequent in the Old Testament, where heaven
is but sparingly mentioned ; a good name is often mentioned. Partly
because it is a shadow of eternity. When a man dies, his name lives,
which is a pledge of our living with God after death ; as spices, when
208 SEKMONS UPON PSALM CXIX. [SEB. XXIII.
broken and dissolved, leave an excellent scent, so he leaves his name
behind him. And partly because it is put above riches : Prov. xxii.
1, * A good name is rather to be chosen than great riches.' It is
better, more pure and sublime than wealth, and more worthy our
esteem. They are low and dreggy spirits whose hearts run after
wealth ; the greatest spirits run out upon fame and honour : so Eccles.
vii. 1, ' A good name is better than precious ointment/ Aromatical
ointments were things of great use and esteem among the Jews, and
counted the chief part of their treasures ; now a good name is better
than precious ointment. And partly because of the great inconveni
ences which follow the loss of name. The glory of God is much inter
ested in the credit of his servants. The credit of religion depends
much upon the credit of the persons that profess it. When godly
men are evil spoken of, the way of truth suffers ; and when we are
polluted, God is polluted : Ezek. xxxvi. 20, ' They profaned my holy
name when they said to them, These are the people of the Lord, and
are gone forth out of his land ; ' that is, by their scandals. The
offences are charged upon us, but in effect they prove the disgrace of
Christ. Christ, that will hereafter be admired of his saints, will now
be glorified and honoured in them. The shame of those things
charged upon us redounds to God and religion till we be clear. And
as the honour of God is concerned in it, so again their safety lies in it.
Observe it, Satan is first a liar, then a murderer. First, men are
smitten with the tongue of slander, and afterwards with the fist of
wickedness : the showers of slander are but presages and beginnings
of grievous storms of persecution ; wicked men take more liberty when
the children of God are imprisoned as criminals ; therefore it is the
usual practice of Satan first to blast the repute of religious persons,
then to prosecute them as offenders. Possibly this may be the mean
ing of that, Ps. v. 9, * Their throat is an open sepulchre ; they flatter
with their tongue ; ' that is, the slanders of the wicked are a prepara
tion to death, as an open sepulchre is prepared to swallow and take in
the dead carcase. I expound it thus, because we find the phrase used
in this sense. The force and power of the Babylonian, Jer. v. 16, is
called an ' open sepulchre ; ' they are all mighty men ; that is, you can
expect nothing but death from the force and puissance of their as
saults. So here their reproach is not only a burying-place for our
names, but our persons ; for first men slander, then molest the chil
dren of God. When the Arian emperor raged against the orthodox
Christians, and the bishops and pastors of the churches were suppressed
everywhere, they durst not meddle with Polonus, out of a reverence of
the unspottedness of his fame ; and therefore a good report is a great
security and protection against violence. And then they desire a good
name to honour God with it. A blemished instrument is little worth.
Who would take meat from a leprous hand ? It is Satan's policy,
when he cannot discourage instruments from the work of God, then
to blemish and blast them. Therefore, those that have anything to
do for God in the world should be tender of their credit, especially
those that are called to public office, that they may carry on their
work with more success. Therefore one of the qualifications of a
minister is, ' He must have a good report of them that are without,
VER. 22.] SERMONS UPON PSALM cxix. 209
lest he fall into reproach and the snare of the devil/ 1 Tim. iii. 7. I
suppose it is taken there appellatively, lest he fall into the snare of the
slanderer ; I will not absolutely determine. Men set snares for you,
and they watch for your halting. Thus grace presseth a good name,
because of the consequences of it.
Use 1. Here is advice to persons reproached. Acknowledge God in
the affliction, though it be great and grievous. God hath an aim in
all things that befall you. The general aim of all afflictions is to
try, purge, and make white : Dan. xi. 35 ; or as it is in Deut. viii. 13,
' To humble thee, prove thee, and do thee good at the latter end.'
Your enemies may intend harm, but God means good ; you should
receive good by this, as by every affliction. Plutarch, in his excellent
discourse, How a man should profit by his enemies, brings in a com
parison of one Jason, that had an impostume, which was let out by
the wounds an enemy gave him ; so many times our impostumes, and
the corrupt matter that is within us, is let out by the gashes and
wounds which those that meant harm to us give to our name and
credit.
First, God doth it to humble thee. Carnal men shoot at rovers,
but many times we find the soul is pricked in the quick ; when they
shoot their arrows of detraction and slanders, it may revive guilt, and
put us upon serious humiliation before God. There are many sins to
which this affliction is very proper.
1. It seems to be a proper cure for the sin of pride ; be it pride in
the mind, which is self-conceit ; or pride in the affections, which is
called vainglory ; all sorts of pride ; there is no such effectual remedy
as this. Possibly we have been too self-conceited, then God giveth
us to such scandals that may show us what we are. Many times
our very graces do us hurt, as well as our sins; and we may be
puffed up with what we have received. So for vainglory, when we
are apt too much to please ourselves in the opinions others have of us,
which is an evil the people of God are liable to, this pride God will
cure by reproach. Pride is one of the oldest enemies ever God had ;
it was born in heaven in the breast of the fallen angels, for which they
.are laid low ; and when his children harbour it, God hath a quarrel
against it. When Paul was puffed up, when the bladder was swollen,
God sent him a thorn in the flesh, the messenger of Satan to buffet
him, lest he should be exalted above measure, 2 Cor. xii. 7. Possibly
it was some eminent affliction ; but when he expresseth it afterwards,
he mentioneth reproaches, ver. 10, ' Therefore I will rejoice in infir
mities,' that is, sickness ; nay, ' I will rejoice in reproaches/
2. For carnal walking. When we are negligent, and do not take
notice of the fleshliness and folly we are guilty of and allow in our
hearts, that breaks out into our actions. God suffers others to re
proach us and gather up our failings, that we may see what cause we
have to take our ways to heart. Every man that would live strictly
had need of faithful friends or watchful enemies ; of faithful friends
to admonish him, or watchful enemies to censure him. God makes
use of watchful enemies to show us the spots in our garments that are
to be washed off. Many times a friend is blinded with love, and grows
as partial to us as ourselves ; therefore God sets spies for us to watch
VOL. vi. o
210 SERMONS UPON PSALM CXIX. [SEB. XXIIL
for onr halting : Jer. xx. 10, ' I heard the defaming of many : report,
say they, and we will report it : all my familiars watched for my halt
ing/ They lie in wait to take us tripping ; and God sees it needful
that we should have enemies as well as friends ; how ignorant else
should a man be of himself ! Therefore God useth them as a rod to
brush the dust from our clothes.
3. The sin God would humble us for is censuring. If we have not
been so tender of the credit of others, God will make us taste the
bitterness of affliction ourselves, and recompense the like measure into
our bosoms : Mat. vii. 1, 2, ' Judge not, that ye be not judged; for
with what judgment ye judge, ye shall be judged ; and with what
measure ye mete, it shall be measured to you again/ We shall find
others to judge as hardly of us as we do of them. Good thoughts and
speeches of others are the best preservative of our own name ; and
therefore, when reproach falls upon you, it is not enough you should not
slight it, though you know the report to be false ; but a Christian is
to examine himself : have we not drawn it upon ourselves by slander
ing others, or talking intemperately of others ? and doth not God
pay us home in our own coin ? He that is much given to censuring
seldom or never escapes severe censuring from others. It is said, ' Let
his own words grieve him/ Your own words will fall upon you ;
therefore humble thyself before God for the reproaches thou hast cast
upon others. Thus the Lord ordereth it with good advice to humble
us, and that for pride, careless walking, and for censuring others.
Secondly, It is to try thee.
1. To try your faith in the great day of accounts. Can you com
fort yourselves in the solemn vindication of the day of judgment, and
in God's approbation then ? 2 Cor. x. 18, ' He is approved whom the
Lord commendeth/ Men cannot defend thee if God condemn thee,
they cannot condemn thee if God acquit thee ; and therefore canst
thou stand to God's judgment ? In a race it is not what the standers-
by say, but what he that is the judge of the games will determine.
We are all in a race, and it is not what men say of us, but what God
saith, who is judge of all : 1 Cor. iv. 3, 4, 'It is a small thing
that I should be judged of man's judgment; but he that judgeth me
is the Lord/ In the original it is ' man's day,' and so in the margin.
We shall never be resolute for God, until we come to this, to count it
a very small thing to be judged of man's judgment. Now is man's
day, but God hath his day hereafter. So to try our faith in particu
lar promises : Ps. cxix. 42, ' So shall I have wherewith to answer him
that reproacheth me ; for I trust in thy word/ A Christian, when he
gives up himself to God, he gives up everything he hath to God ; not
only gives his soul to God to keep, but that God may take charge
of his person, estate, and good name. Now God requires a trust ac
cording to the extent of the covenant, a waiting and confidence in his
power. He can turn the hearts of men, and give them favour in their
eyes: Ps. xxxvii. 6, * He shall bring forth thy righteousness as the
light, and thy judgment as the noon-day/
2. As to try our faith, so our patience. We should prevent reproach
as much as we can ; but then we must bear it when we cannot avoid
it. They reproach, but I pray, Ps. cix. 4 ; that was David's exercise
VEK. 22.] SERMONS UPON PSALM cxix. 211
and revenge ; he took that advantage, to pray for them. God will try
how we can bear the injuries of men. The grace of patience must
be tried as well as other graces. We read that Shimei went railing
upon David to the peril of his life ; saith David, ' It may be God hath
bid him curse.' A mad dog that bites another makes him as mad as
himself ; so usually the injuries and reproaches of others foster up our
revenge, and then there is no difference between us and them : they sin,
and we sin. Kevenge and injury differ only in order ; injury is first,
and revenge is next. Saith Lactantius, If it be evil in another, for
thee to imitate him, to be as mad as they, break out in passion and
virulency, it is more evil in thyself, because thou sinnest twice, against
a rule and against an example ; therefore God tries whether we will
be passionate or patient. The patience of his servants is mightily dis
covered by reproaches : 1 Cor. iv. 12, ' Being reviled, we bless ; being
persecuted, we suffer it ; being defamed, we entreat.' There must be
a season to try every grace ; and therefore now God trieth us, whether
we can with a meek humble submission yield up ourselves ; or whether
we are exasperated and drawn into bitterness of passion, yea or nay.
3. God tries our uprightness. Many are turned out of the way by
reproaches ; the devil works much upon stomach and spleen. Ter-
tullian being reproached by the priests of Eome, in revenge turns
Montanist. Now God tries us to see whether we will hold on our
course. The moon shines and holds on its course though the dogs
bark ; so a child of God should hold on his way though men talk their
fill. In the text, though proud men reproached and contemned David,
yet all this did not unsettle him. Some men can be religious no longer
than when they are counted to be religious ; but when their secular
interest is in danger, they fall off. Thus when men injure them, they
do as it were take a revenge upon God himself. Those carnal men
that fall off from God are like pettish servants that run away from
their master when he strikes them ; a good servant will take a buffet
patiently, and go about his master's work ; and if we were seasoned as
we should be for God, we would pass * through evil report and good
report,' 2 Cor. vi. 8, and still keep our integrity.
Thirdly, God ordereth this grievous and sharp affliction to do you
good or to better you. Keproach is like soap, which seems to defile
clothes, but it cleanseth them. There is nothing so bad but we
may make some good use of it, a Christian may gain some advantage
by it. Dung seems to stain the grass, but it makes the ground fruit
ful, and to rise up at spring with a fresh verdure. Reproaches are a
necessary help to a godly conversation, to make us walk with more care ;
and therefore there is another piece of holy revenge we should take
upon them, to make us walk more strictly and more watchfully, the
more they slander us and speak of us as evil-doers ; the way is not to
contend for esteem, so much as to stop their mouths by a good apology.
Passionate returns will but increase sin, but a holy conversation will
silence them.
Use 2. To them that either devise or receive reproaches ; both are
very sinful.
First, To you that devise them, that speak reproachfully of others.
Consider —
212 SERMONS UPON PSALM CXIX. [$ER. XXIII.
1. You hazard the repute of your own sincerity : James i. 26,
' Whosoever seemeth religious, and bridleth not his tongue, but de-
ceiveth his own heart, this man's religion is vain.' Hypocrites, and
men that put themselves into a garb of religion, and are all for cen
suring, take a mighty freedom this way ; these men bewray the rot
tenness of their hearts. Those that are so much abroad are seldom
at home ; they do not inquire and look into their own hearts. Alas !
in our own sight we should be the worst of men. The children of God
do ever thus speak of themselves as * the least of saints/ the ' greatest
of sinners,' ' more brutish than any men/ of ' sinners whereof I am
chief.' Why ? Because we can know others only by guess and imagi
nation, but they can speak of themselves out of inward feeling ; there
fore we should have a deeper sense of our own condition. But now a
man that is much in judging and reproving others is seldom within ;
for if he did but consider himself, if he had but an account of his own
failings, he would not be so apt to blemish others. It is a cheap zeal
to let fly at the miscarriages and sins of others, and to allow our own.
Consider, thou hast enough to observe already in thyself.
2. You rob them of the most precious treasure. He that robs thee
of thy name is the worst kind of thief : Prov. xxii. 1, * A good name
is rather to be chosen than great riches/ A man that is taken pilfer
ing another man's goods, he is ashamed when he is found ; so should
a censurer : you rob him of a more excellent treasure.
3. You offend God, and draw public hatred. It is the devil's work
to be ' the accuser of the brethren/ Eev. xii. 10. The devil doth not
commit adultery, doth not break the Sabbath, nor dishonour parents ;
these are not laws given to him. If the devil will bear false witness,
he is an accuser of the brethren ; it is the devil's proper sin, and there
fore slanderer and devil have one name, Diabolus.
Object. But must we in no case speak evil of another ? or may we
not speak of another's sin in no case ?
Sol. 1. It is a very hard matter to speak any evil of another
without sin ; for if it be without cause, then it is downright slander,
and is against truth ; if it be for a light and small cause, then it is
against charity ; if it be for things indifferent, or for lesser failings,
indiscretions, or weaknesses, still it is against charity : James iv. 11,
' Speak not evil one of another, brethren/ It is worse in brethren.
Many take liberty to traduce God's choice servants that are in difference.
For a soldier to speak evil of soldiers, or a scholar of scholars, is worse
than for. those that hate these functions. So for you, Christians, to
speak evil one of another, you gratify the triumphs of hell, and bring
a reproach upon the ways of Christ. In things doubtful, judge the
best ; in things hidden and secret we can take no cognisance : when
the fact is open, we do not know the aim nor the intent of the heart.
It is the devil's work to judge thus : ' Doth Job serve God for nought ?'
when he could not traduce his action. If the practice be open and
public, we do not know what alleviating circumstances it may bear,
what grievous temptations they had, or whether they have repented,
yea or nay. The devil is called a slanderer, because he doth accuse
the saints. It is too true many times what he accuseth them of.
Ay ! but he accuseth them when they are pardoned ; he rakes up the
VER. 22.] SERMONS UPON PSALM cxix. 213
filth. God hath covered ; he accuseth the brethren after repentance,
after they are acquitted by the Lord's grace ; and so you may incur the
like : and therefore it is a very hard matter to avoid sin ; in one way
or other we shall dash upon the command ; better let it alone.
2. Speak not of him, but to him ; and so change a sin into a duty.
I say, when you turn admonition into censure, you exchange a duty for
a sin. ' Admonish one another/ is a thing spoken of in scripture; but
1 speak not evil one of another.'
3. If you speak of the failings of others, it should be with tenderness
and grief ; as when they are incorrigible and likely to infect others, or
when it is for the manifest glory of God : Phil. iii. 19, * There are some
of whom I have told you often, and now tell you weeping/ &c. He
speaks of some seducers that, under the form of godliness, did under
mine the purport of the Christian religion, merely took up the profes
sion of it for their own ends. It should be done with a mighty deal
of caution ; not out of idleness for want of talk — that is babble ; not
out of hatred and revenge — that is malice : though the matter is true,
yet we must not speak of men's faults to please others — that is
flattery.
Secondly, To them that receive the slander. He is a slanderer that
wrongs his neighbours' credit by upholding an ill report against them.
It is hard to say which is worse, railing or receiving. Ps. xv. 3, when
an inhabitant of Sion is described, it is said, ' He that receiveth not a
report, and takes it not up against his neighbour;' so Prov. xvii. 4,
* A wicked doer giveth heed to false lips, and a liar giveth ear to a
naughty tongue.' It is not only a point of wickedness to have a naughty
tongue or false lips, but to give heed. He is a liar that receiveth a lie,
and loves it when brought to him. God will plague all those that love
lies. As in treason, all that are acquainted with the plot are responsi
ble ; so you are responsible for your ears, as they for their tongue. It
is good to have a spiritual tongue, that will heal the wounds that
others make in men's reputation : Prov. xii. 18, ' There is that speak-
eth like the piercings of a sword ; but the tongue of the wise is health/
Some carry a sword in their mouths, others balsam to heal the wounds
that are made.
Use 3. If this be so usual and grievous an affliction, and that even
to the children of God, and that not only upon the account of nature,
but of grace, then it puts us upon seeking comfort against reproaches.
1. The witness of a good conscience within. If you be innocent, it
is not against thee they speak, but against another, whom the slanderer
takes thee to be. The hair will grow again though it be shaven, as
long as the roots remain. A good conscience is the root of a good
credit; and though the razor of censure hath brought on baldness, yet
it will grow again. God will either turn their hearts or support thee
under it.
2. Reproaches cannot make thee vile in God's sight. The world's
filth many times are God's jewels. Many that were praised in the world
are now in hell, and many that were disgraced in the world are in
great favour and esteem with God ; many times their contempt doth
increase their esteem with God, and therefore they cannot hurt thee.
They may persecute thee ; but if thou bo patient, they cannot impose
214 SERMONS UPON PSALM CXIX. [SfiR. XXIV.
upon thee, and burden thy cause in his eyes/ God doth not ask the
world's vote and suffrage whether such and such shall be justified
or received into glory, yea or nay. If they be infirmities and defects,
humble thyself, and God will cover them, Ps. xxxii. 1. God is wont
to scatter reproaches cast upon his children, as the sun scatters the
clouds, Ps. xxxvii., and heaven will make amends for all.
3. The profit thou gainest by them, the watchfulness, the diligence,
all this will be sweet. I might have given comfort against reproaches
for religion. These are honourable, they are the reproaches of Christ,
Heb. xi. 26 ; Heb. xiii. 13. It is as honourable before God as igno
minious before men. And we cannot expect better fare than our
master : * The disciple is not above his lord, nor the servant above
his master : it is enough for the disciple to be as his lord, and the
servant as his master,' Mat. x. 24, 25. We cannot expect to fare bet
ter than Christ did, and it is an honour to suffer as he did.
Again, if cripples mock us for going upright, let us pity them. The
judgment of wicked men is depraved, not to be stood upon ; and this
contempt one day will be cast upon themselves : Ps. xlix. 14, * The
upright shall have dominion over them in the morning/
SERMON XXIV.
Princes also did sit and speak against me : but thy servant did
meditate in thy statutes. — VER. 23.
THIS psalm expresseth David's affection to the word, as the result of
all that experience which he had of the comfort and use of it. In the
present verse two things : —
1. David's trouble.
2. His remedy.
1. His trouble, princes did sit and speak against me.
2. The remedy that he used, but thy servant did meditate in thy
statutes.
First, The evil wherewith he was exercised. There are several cir
cumstances produced by way of aggravation of his trouble :—
1. Who ? ' Princes also ; ' his trial came not only from the contempt
and reproach of base people, spoken of in the former verse, but from
princes also, by whom are meant Saul's courtiers and counsellors.
2. How? ' Did sit;' not only when occasionally met together in
private in their chambers or at their tables, but when they sat in
council, or when they sat together on the seat of judgment, they con
sulted to ruin him ; or upon the throne (where nothing but just and
holy should be expected) passed a judicial sentence against him.
3. What ? * Did speak against me ;' it was not reproach only that
troubled him, but the powers of the world gave false sentence against
him. To be spoken of as an evil-doer is a less temptation than to be
condemned as a malefactor.
Secondly, His remedy ; where observe —
1. The title he gives himself, but 'thy servant/ He speaketh
VER. 23.] SERMONS UPON PSALM cxix. 215
modestly of himself, in the third person ; and fitly doth he say, ' thy
servant.' We owe duty to a higher master, when they decree anything
contrary to God's word.
2. His practice and exercise, ' Did meditate on thy statutes.' This
is spoken for two reasons : —
[1.] That he was not discouraged by their opposition, but held
to his duty; he was maligned for God's word's sake, and yet
kept up his respect to the word of God, and never left meditating
therein.
[2J To show the way of his relief and cure under this trouble, by
exercising himself in the word, which in the next verse he showeth.
yielded him a double benefit — comfort and counsel.
(1.) It was of use to comfort him and strengthen faith.
(2.) To direct him that he might keep within the bounds of true
obedience ; there being in the word of God both sweet promises and
a sure rule.
Observe from the evil wherewith he was exercised : —
Doct. It is many times the lot of God's people that princes do sit
and speak against them in councils and upon the throne of judgment.
1. For consulting against them to their ruin. We have instances of
a council gathered against Christ : John xi. 47, c Then gathered the
chief priests and the Pharisees a council, and said, What do we ? for
this man doth many miracles.' They meet together, and plot the ruin
of Christ and his kingdom ; and they were those that were of chief
authority in the place. Another instance : Acts iv. 27, 28, ' For of a
truth against thy holy child Jesus, whom thou hast anointed, both
Herod and Pontius Pilate, with the Gentiles and the people of Israel,
were gathered together, for to do whatsoever thy hand and thy counsel
determined before to be done.' There is their agreement to put
Christ to death. In the Old Testament, Pharaoh and his nobles :
Exod. i. 10, ' Come on, /caraa-o^co^eOa, let us deal wisely with them,
lest they multiply, and it come to pass, that when there falleth out
any war, they join also unto our enemies, and fight against us, and so
get them up out of the land.' And against Daniel the princes of the
Persian empire consult how to entrap him in the matter of his God,
Dan. vi. 4—6, &c.
2. For abusing the throne of judgment and civil courts of judi
cature, to the molestation of the saints. I shall cite but two places :
Ps. xciv. 20, ' Shall the throne of iniquity have fellowship with thee,
which f rameth mischief by a law ? ' It is no strange, but yet no small
temptation, that the oppression of God's people is marked with a pre
tence and colour of law and public authority, and the mischief should
proceed from thence where it should be remedied, namely, from the
seat of justice. So, Mat. x. 17, 18, Christ foretelleth they shall have
enemies armed with power and public authority : ' Beware of men, for
they will deliver you to the councils, and they shall scourge you in
their synagogues, and ye shall be brought before governors and kings
for my sake.' Not only subordinate, but supreme governors may be
drawn to condemn and oppress the godly. In so plain a case more
instances need not.
Keasons of it, on God's part, and on the part of the persecutors.
216 SERMONS UPON PSALM CXIX. [SEB. XXI V*.
First, On God's part, he permitteth it —
1. To show that he can carry on his work though authority be
against him, and that his people do not subsist by outward force, but
the goodness of his providence, and so hath the sole glory of their pre
servation. When the Christian religion came first abroad in the world,
* not many noble nor many mighty were called ; ' the powers of the
world were against it, and yet it held up the head, and was dispersed
far and near. Falsehoods need some outward interest to back them, and
the supports of a secular arm ; but God's interest doth many times
stand alone, though God doth now and then make 'kings nursing-
fathers, and queens nursing-mothers/ according to his promise, Isa.
xlix. 23. Oftentimes the church is destitute of all worldly props :
Micah' v. 7, ' And the remnant of Jacob shall be in the midst of many
people as a dew from the Lord, as the showers upon the grass, that
tarrieth not for man, nor waiteth for the sons of men/ Yea, the power
of the world is against it, and yet it subsists. Thus it was in the
primitive times ; there were only a handful of contemptible people that
professed the gospel ; yet it got ground daily, not by force of arms or
the power of the long sword, but by God's secret blessing. Ambrose
giveth the reason why God suffered it to be so, Ne videretur auctori-
tate traxisse aliquos, et veritatis ratio non pompce gratia prcevaleret —
lest this new religion should seem to be planted with power rather than
by its own evidence, and the authority of men should sway more with
the world than the truth of God. There is a wonderful increase with
out any human concurrence, as the Lord saith, ' The remnant of his
people shall be as a dew from the Lord, that tarrieth not for man, nor
waiteth for the sons of men/ without man's consent or concurrence.
So that God alone hath the glory of their preservation.
2. That the patience of his people may be put to the utmost pro
bation. When they are exercised with all kinds of trials, not only the
hatred of the vulgar, but the opposition of the magistrate, carried on
under a form of legal procedure. In the primitive times, sometimes
the Christians were exposed to the hatred and fury of the people,
lapidibus nos invadit inimicum vulgus ; at other times exposed to the
injuries of laws, and persecutions carried on by authority against them.
There was an uproar at Ephesus against the Christians, Acts xix., and
there seemed to be a formal process at Jerusalem, Acts iv. This
latter temptation seemeth to be the more sore and grievous, because
God's ordinance, which is magistracy, is wrested to give countenance
to malicious designs, and because it cuts off all means of human help,
and so ' patience hath ep<yov reXetoi/, its perfect work/ James i. 4.
There is some glory in suffering the rage and evil word of the vulgar,
for they are supposed not to make the wisest choice ; but when men of
wisdom and power, and such as are clothed with the majesty of God's
ordinance, are set against us, then is patience put to the utmost proof,
and whether we regard God or man most, and who is the object of our
fear, those that have power of life and death temporal, or him that
hath power of life and death eternal.
3. That his people may be weaned from fleshly dependencies, and
doting upon civil powers, and so be driven to depend upon him alone.
Ps. xciv. 20-22, ' Shall the throne of iniquity have fellowship with
VEB. 23.] SERMONS UPON PSALM cxix. 217
fchee, which establish mischief by a law ? They gather themselves to
gether against the soul of the righteous, and condemn the innocent
blood. But the Lord is my defence, and my God is the rock of my
refuge.' There would not be such use of faith and dependence upon
God if our danger were not great. It is harder to trust in God with
means than without means. We are beaten out when outward helps
fail, otherwise we are apt to neglect God, and then a world of mischief
ensueth. When the emperor of the Komans began to favour the
Christians, poison was said to be poured into the church ; and in the
sunshine of worldly countenance, like green timber, they began to warp
and cleave asunder; and what religion got in breadth it lost in strength
and vigour. God's people never live up to the beauty and majesty of
their principles so much as when they are forced immediately to live
upon God, and depend upon him for their safety.
4. That their testimony and witness-bearing to God's truths may be
the more public and authentic in the view of the world. This testi
mony is either to them for their conviction and conversion : Mat. xxiv.
14, ' And this gospel of the kingdom shall be preached in all the world,
for a witness unto all nations;' or against them : Mat. x. 18, 'And
ye shall be brought before governors and kings for my sake, for a tes
timony against them and the Gentiles/ It is for a testimony, and that
should comfort them in all their sufferings : Mark xiv. 9, * Yerily I
say unto you, Wheresoever this gospel shall be preached throughout
the whole world, this also that she hath done shall be spoken of for a
memorial of her.' The testimony is more valid as being confirmed by
their courage in troubles ; they are principles that they will suffer for ;
which, as it is a warning to the professors of religion that they should
own no principles in a time of peace but what they would confirm by
their avowed testimony in the extremity of trials ; so also it should
convince their enemies in case they be put upon this exercise. It is need
ful that every truth should have a sealed testimony ; that is, we should
not only vent opinions, but be willing to suffer for them if God should
call us out so to do. God hath been ever tender of imposing upon the
world without sufficient evidence, and therefore would not have his
people stand upon their lives and temporal concernments, that thereby
they may give greater satisfaction to the world concerning the weight
of those truths which they do profess.
Secondly, On the persecutors' part, or the persons molesting ; so the-
causes are —
1. Their ignorance and blind zeal : John xvi. 2, * They shall put
you out of their synagogues ; yea, the time cometh, that whosoever
killeth you will think that they do God good service.' They think
it to be an acceptable service to God to molest and trouble those
that are indeed his people. Those princes that sat and spake against
David were not pagans and men of another religion, but of Israel ; and
it is often the lot of God's people to be persecuted, not only by pagans
and openly profane men, but even by men that profess the true re
ligion — pseudo-Christians, Eev. xiv. 13, those that pretend they are
for God and his cause, and seem to be carried on with a great zeal,
and do not oppose truth as truth, but their quarrel is coloured by
specious pretences.
218 SERMONS UPON PSALM CXIX. [SfiB. XXIV.
2. Their prejudices lightly taken up against the people of God.
Satan is first a liar, and then a murderer : John viii. 44, ' Ye are of
your father the devil, and the lusts of your father ye will do : he was
a murderer from the beginning, and abode not in the truth, because
there is no truth in him : when he speaketh a lie, he speaketh of his
own, for he is a liar, and the father of it/ By lies he bringeth about
his bloody design. Christ was first called a Samaritan, and one thai
had a devil ; and then they did persecute him as such a one. And,
as was observed before, as Christians of old were covered with the skins
of wild beasts, that dogs and lions might tear them the more speedily,
so by odious imputations God's people are brought into distaste with
the world, and then molested and troubled, represented as a company
of hypocrites and unjust dealers ; and under that cloak, true religion
is undermined. Now, in the persecutor, this is faulty, because they
lightly take up every false suggestion ; and so Christians are con
demned Sia T7]v <t>r)/jir}v, as Justin Martyr complained, because of the
common reproach, without any distinct inquiry into their way and
practice, nolunt audire quod auditum damnare non possunt.
3. Their erroneous principle in civil policy, that Christ's kingdom
and the freedom of his worshippers is not consistent with civil interests.
Whatever hath been the matter, worldly rulers have been jealous of
Christ's interest and kingdom, as if it could not consist with public
safety, and the civil interests of that state and nation where it is
admitted ; and suggestions of this kind do easily prevail with them :
Esther iii. 8, ' It is not for the king's profit to suffer them ; ' and
John xi. 48, 'If we let him alone, all men will believe on him, and
the Eomans shall come and take away both our place and nation.'
Reason of state is an ancient plea against the interest of religion. In
the Eoman empire, though the Christians were inconsiderable as to
any public charge, yet they had a jealous eye upon them. Justin
Martyr showeth the reason of it, ort, (Baa-L\eiav ovo^d^o^ev, because
they were often speaking of a kingdom ; though they meant it of the
kingdom of heaven, and were far enough from all rebellion.
Use 1. It informeth us that we should not measure the verity of
religion by the greatness of those that are with it or against it. This
Tvas one of the Pharisees' arguments, ' Do any of the rulers believe in
him ? But this people, that know not the law, are accursed.' John
vii. 48, 49. Alas ! men of authority and great place may be often
against God's interest : James ii. 1, ' Have not the faith of our Lord
Jesus Christ, the Lord of glory, in respect of persons/ Mark that
title that is given to Christ, ' the Lord of glory ; ' he is able to put
glory enough upon his worshippers, though they have nothing of out
ward pomp and splendour ; and ' not many mighty are called,' 1 Cor.
i. 26. Many will say they have none of quality to join with them,
none but ignorant people. If a man had judged so in the first times,
when the gospel came first abroad in the world, would not Christianity
itself have seemed a very contemptible thing? Therefore a simple,
plain-hearted love to Christ and his truth, whether powers be averse
or friendly, is that which is required of us.
2. It reproveth those who are soon discouraged with the reproach
base people cast upon the ways of God. David stood both in
VER. 23.] SERMONS UPON PSALM cxix. 219
the one temptation and in the other, the reproach and contempt of the
vulgar, and also when princes sat and spake against him. But to
these we may say, as Jer. xii. 5, ' If thou hast run with the footmen,
and they have wearied thee, then how wilt thou contend with horses ? '
If we be such tender milksops that we cannot suffer a disgraceful word
from the basest of the people, what shall we do when we meet with
other manner of conflicts and oppositions in the farther progress- of
our duty to God ? If we are tired out with- the disgrace and affronts
of these mean ones, and cannot put up with a scornful word at their
hands without disorder, what shall we do when we are to contest for God's
interest with those great and masterly ones that are armed with power
and authority, and it may be the advantage of laws against us?
Scommata nostra ferre non potes, said the Antiochians to Julian in
another case, quomodo feres Persarum tela ? God's servants do often
receive discouragement from the people and from authority, but the
goodness of their cause and the favour of God makes them joyfully
persevere.
3. It teacheth us what to do when this is not our case. I have
treated as this scripture hath led me of the oppositions of princes and
worldly powers against the people of God ; it may be you may judge
it unseasonable ; but how soon it may be seasonable you cannot tell,
considering the spirit of enmity against the power of godliness.
Blessed be God that it is not so seasonable now. But what use shall
•we now make of it ?
[1.] To bless God when he giveth religious rulers, and such as are
well affected to religion. It is a fulfilling of his promise : Isa. xlix.
23, ' And kings shall be thy nursing-fathers, and queens thy nursing-
mothers/ God's interest in the world is usually weak, and his people,
like little children, had need to be nursed up by the countenance and
defence of worldly potentates. Now, when they discharge their duty,
and do afford patronage and protection, it should be acknowledged to
God's glory, in whose hands their hearts are ; and the rather by us,
because of the iron yoke that was upon us, and those hard task
masters under which we formerly groaned. We have our own dis
contents, as well as former ages ; but because all things are not as
we could wish them, shall we be thankful for none ? The liberty of
religion is such a blessing as we cannot enough acknowledge, and
doth sufficiently countervail other inconveniences. Oh ! therefore let
us not sour our spirits into an unthankful frame, by dwelling too
much upon our discontents and private dissatisfactions ; it is a mercy
that the sword of authority is not drawn against religion. When God
meaneth good or evil to a nation, he usually dispenseth it by their
magistrates. If good, then he puts wisdom and grace into the hearts
of those that govern, or government into the hands of those that are
wise and gracious. When he meaneth evil, he sendeth them evil
magistrates: Isa. xix. 4, 'The Egyptians will I give over into the
hands of a cruel lord, and a fierce king shall rule over them.' But
when good governors, it is a mercy, and a presage of good.
[2.] To pity those whose case it is that princes sit and speak against
them, as it is of many of the people of God now in the world. When
we suffer not by immediate and direct passion, we should suffer by
220 SERMONS UPON PSALM CXIX. [SER. XXIV.
way of fellow-feeling and compassion. It is charged as a great
crime that ' those that were at ease in Sion were not grieved for the
afflictions of Joseph/ Amos vi. 6, compared with the 1st verse. It
may be used proverbially ; as the butler forgat Joseph when he was
well at court ; and his brethren did eat bread and little regarded the
afflictions of his soul when cast into the pit. But I suppose them
literally, because the half tribe of Manasseh was carried captive by
Tiglath Pileser, that they did not sympathise with them, propter con-
fractionem Joseph — for the breach made upon Joseph. God layeth
affliction upon some of his people, to try the sympathy of others ; as
on Protestants in Poland, the emperor's dominions, Savoy, some parts-
of France, and elsewhere.
[3.] To be the more strict and holy, and improve this good day of
the church's peace. They that are not holy in a time of peace will
not be holy and constant in a time of trouble : Acts ix. 31, ' When
the churches had rest, they walked in the fear of God, and in the com
forts of the Holy Ghost.' When we are not called to passive obedience
and suffering, our active obedience should be the more cheerfully
performed. Now where is it so ? Our fathers suffered more willingly
for Christ than we speak of him. Our inward peace and comfort will
cost us more in getting, and therefore we should be more in service.
Oh ! let us not abuse this rest we have, to the neglect of God, or to
vain contentions, as green timber warpeth and breaketh in the sun
shine. The contentions of the pastors, saith Eusebius, did usher in
the truth,1 which was Diocletian's persecution.
[4.] Here is caution, and a word of counsel to the princes of the
nations, or the heads of the people, that now are met together and sit
in council. Oh ! do not sit and speak against such as are God's
people ; that is, do not decree anything against them. Some would
have the magistrate to do nothing in religion ; but that would leave
things at a strange loose and disorder. Certainly you should at least
provide for the liberties of God's people, that they should * lead a quiet
life in godliness and honesty,' 1 Tim. ii. 2 ; that they may be secured,
and the peace kept, not only as to their civil interests, but whilst they
worship God according to their conscience, which can never be as long
as those swarms of libertines are publicly tolerated, which every day
increase in number, power, and malice. And again, the great security
of magistrates lieth in an oath of fealty, which only receiveth value
from religion ; therefore the magistrate is concerned in what religion
is professed in a nation, as well as in things civil. But now, whilst
you interpose in religion, be sure you do not contradict or undermine
God's interest ; and be not courted by any prepossessions of your own,
or the crafty insinuations of others, to oppress by your sentence and
suffrage those that fear God in the land, and do make conscience of
their ways. The magistrate's interposing in religion is to me an un
questionable duty, and yet to be managed with great caution : Ps. ii.
10, ' Be wise now, therefore, 0 ye kings, and be instructed, ye judges
of the earth/ What by natural prejudices against the strict and
more severe ways of godliness, what by private whispers and subtle
disguises, men may be tempted to oppose Christ's kingdom, cause, and
!Qu. 'tenth' I— ED.
VER. 23.] SERMONS UPON PSALM cxix. 221
people ; therefore they should be wary, as they would be faithful in
their places, and love their own souls, to go upon sure clear grounds.
You are to promote Christ's service, otherwise you will be answer
able for your neglect ; and yet you are to take heed, lest, whilst you
think you do God service, you subvert not his interest, and so you be
answerable for your mistake. To deal more particularly would be a
diversion. I only intend it as a warning, and to show you the neces
sity of consulting with those who are best able to judge in the case
where your duty lieth.
Secondly, David's remedy : * But thy servant did meditate in thy
statutes.'
Doct. The best way to ease the heart from trouble that doth arise
from the opposition of men of power and place, is by serious consult
ing with God's word.
Because the time will not bear a large prosecution, I shall open the
force of this clause in three propositions.
1. A holy divertisement is the best way to ease the trouble of our
thoughts. Certainly it is not good altogether to pore upon our
sorrows ; a diversion is a prudent course. David did not merely sit
down and bemoan the calamity of his condition, and so sink under the
burden, but runneth to the word. As husbandmen, when their ground
is overflowed by waters, make ditches and water-furrows to carry it
away ; so when our minds and thoughts are overwhelmed with trouble,
it is good to divert them to some other matter. But every diversion
will not become saints ; it must be a holy diversion : Ps. xciv. 19,
* In the multitude of my thoughts within me thy comforts delight my
soul/ The case was the same with that of the text, when the throne
of iniquity frameth mischief by a law ; as you shall see here, when he
had many perplexed thoughts about the abuse of power against
himself. But now where lay his ease in diversion ? Would every
diversion suit his purpose ? No ; ' Thy comforts,' of God's allowance,
of God's providing, comforts proper to saints. Wicked men in
trouble run to their pot and pipe, and games and sports, and merry
company, and so defeat the providence rather than improve it ; but
David, who was God's servant, must have God's comforts. So else
where, when his thoughts were troubled about the power of the
wicked, * I went into the sanctuary, there I understood their end : '
Ps. Ixxiii. 17. He goeth to divert his mind by the use of God's
ordinances, and so came to be settled against the temptation.
2. Among all sorts of holy divertisements none is of such use as
God's word. There is matter enough to take up our thoughts and
allay our cares and fears, and to swallow up our sorrows and griefs, to
direct us in all straits. In brief, there is comfort there and counsel
there.
[1.] Comfort, whilst the word teacheth us to look off from men to
God, from providence to the covenant, from things temporal to things
eternal, from men to God, as Moses ' feared not the wrath of the king
when he saw him that is invisible/ Heb. xi. 27 ; and Eccles. v. 8, ' If
thou seest the oppression of the poor, and violent perversion of judg
ment and justice in a province, marvel not at the matter ; for he
that is higher than the highest regardeth, and there be higher than
222 SERMONS UPON PSALM CXIX. [SfiR. XXIV.
they/ There is a higher judge that sitteth in heaven ; and if he pass
sentence for us when they pass sentence against us, we need to be the
less troubled. If he give us the pardon of sins and the testimony of
a good conscience, it is no matter what men say against us : Ps. xl. 4,
' Blessed is the man that maketh the Lord his trust, and respecteth
not the proud, nor such as turn aside to lies/ Is not God able to bear
you out in his work ? From providence to the covenant : providence-
is a very riddle ; we shall not know what to make of it till we gather
principles of faith from the covenant : Heb. xiii. 5, ' He hath said, I
will never leave thee nor forsake thee/ God overrules all for good :
Rom. viii. 28, ' We know that all things work together for good to
those that love God, to those that are the called according to his
purpose/ From things temporal to eternal : 2 Cor. iv. 17, 18, ' For
our light affliction, that is but for a moment, worketh for us a far
more exceeding and eternal weight of glory, while we look not at the
things which are seen, but at the things which are not seen ; for the
things which are seen are temporal, but the things which are not
seen are eternal ; ' Eom. viii. 18, ' For I reckon that the sufferings of
this present time are not worthy to be compared to the glory that shall
be revealed in us/ A feather or a straw against a talent, a man would
be ashamed to compare them together.
[2.] For counsel. A Christian should not be troubled so much
about what he should suffer, as what he should do, that he may do
nothing unseemly to his calling and hopes, but be kept blameless to
the heavenly kingdom. Now, the word of God will teach him how to
carry himself in dangers, to pray for persecutors (fire is not quenched
with fire, nor evil overcome with evil) ; how to keep ourselves from
unlawful shifts and means, how to avoid revenge, lying, flattering,
yielding against conscience, or waxing weary of well-doing, that we
may not fight against Satan or his instruments by their own weapons,
for so we shall be easily overcome. The wicked shall not be so wise to
contrive the mischief, as a saint instructed by the word is how to carry
himself under it : Ps. cxix. 98, * Through thy commandments thou hast
made me wiser than my enemies/ Malice and policy shall not teach
them to persecute, as God's word to carry yourselves in the trouble.
3. The word must not be slightly read, but our hearts must be
exercised in the meditation of it. A cursory reading doth not work
upon us so much as serious thoughts. In all studies, meditation is
both the mother and nurse of knowledge, and so it is of godliness,
without which we do but know truths by rote and hearsay, and talk
one after another like parrots ; but when a truth is chased into the
heart by deep inculcative thoughts, then it worketh with us, and we
feel the power of it. Musing maketh the fire burn, ponderous thoughts
are the bellows that blow it up. Eggs come to be quickened by sitting
abrood upon them. In a sanctified heart the seeds of comfort by
meditation come to maturity ; by constant meditation our affections
are quickened, this turneth the promises into marrow : Ps. Ixiii. 5, 6,
* My soul shall be filled as with marrow and fatness, when I meditate
on thee in the night watches/ It giveth more than a vanishing taste,
which hypocrites have.
Use 1. In all your troubles learn this method, to cure them by
VER. 24.] SERMONS UPON PSALM oxix. 223
gracious means, prayer or meditation. By meditation on the word of
God, that will tell you that we are born to trouble, and therefore we
should no more think it strange to see God's children molested here than
to see a shower of rain fall after a sunshine, or that the night should
succeed the day : 1 Peter iv. 12, * Beloved, think it not strange con
cerning the fiery trial, as though some strange thing happened unto
you/ It were strange if otherwise ; as if a man were told that his
journey lay through a rough stony country, and should pass over a
smooth carpet-way. Our waymark is many tribulations: Acts xiv.
22, ' Through many tribulations we must enter into the kingdom of
heaven/ God had one Son without sin, none without the cross.
2. That afflictions, though in themselves they are legal punish
ments, fruits of sin, yet by the grace of God they are medicinal to
his people : 1 Cor. xi. 32, * When we are judged, we are chastened of
the Lord, that we may not be condemned with the world/
3. We never advance more in Christianity than under the cross :
Heb. xii. 10, ' They verily for a few days chastened us after their own
pleasure, but he for our profit, that we might be partakers of his holi
ness ; ' Ps. cxix. 71, ' It is good for me that I have been afflicted, that
I might learn -thy statutes/
4. Bather undergo the greatest calamities than commit the smallest
sin : Heb. xi. 25, ' Choosing rather to suffer affliction with the people
of God than to enjoy the pleasures of sin for a season.'
5. That all crosses are nothing to desertions of God and terrors of
conscience : Prov. xviii. 14, ' The spirit of a man will sustain his
infirmities ; but a wounded spirit who can bear ? '
6. That a meek suffering conduceth much to God's glory : 1 Peter
iv. 14, * If ye be reproached for the name of Christ, happy are ye ; for
the Spirit of glory and of God resteth upon you : on their part he is
evil spoken of, but on your part he is glorified ; ' whilst you do nothing
unworthy of his presence in you and the truth you profess.
SEBMON XXV.
Tliy testimonies also are my delight and my counsellors. — VER. 24.
DAVID in the former verse had mentioned the greatness of his trial,
that not only the basest sort, but princes also were set against him.
Then he mentions his remedy ; he had recourse to God's word, ' But
thy servant did meditate in thy statutes/
Now he shows the double benefit which he had by the word of God,
not only wisdom how to carry himself during that trouble, but also
comfort; comfort in trouble, and counsel in duty; it seasoned his
affliction and guided his business and affairs. What would a man
have more in such a perplexed case than be directed and comforted ?
David had both these, ' Thy testimonies are my delight and my coun
sellors/
First, Thy testimonies are my delight ; or, as it is in the Hebrew,
delights.
224 SERMONS UPON PSALM CXIX. [SER. XXV.
Secondly, TJiey are my counsellors. In the Hebrew it is, the men
of my counsel, which is fitly mentioned, for he had spoken of princes
sitting in council against him. Princes do nothing without the advice
of their privy council ; a child of God hath also his privy council,
God's testimonies. On the one side there was Saul and his nobles and
councillors ; on the other side there was David and God's testimonies.
,Now who were better furnished, think you, they to persecute and
trouble him, or David how to carry himself under this trouble?
Alphonsus, king of Arragon, being asked who were the best counsellors,
answered, the dead; meaning books, which cannot flatter, but do
without partiality declare the truth. Now of all such dead counsellors,
God's testimonies have the pre-eminence. A poor godly man, even
then when he is deserted of all, and hath nobody to plead for him, he
hath his senate and his council of state about him, the prophets and
apostles, and other ' holy men of God, that spake as they were moved
•by the Holy Ghost/ A man so furnished is never less alone than
when alone ; for he hath counsellors about him that tell him what is
to be believed or done ; and they are such counsellors as cannot err,
-as will not flatter him, nor applaud him in any sin, nor discourage 01
dissuade him from that which is good, whatever hazards it expose
him to. And truly, if we be wise, we should choose such counsellors
as these, ' Thy testimonies are the men of my counsel.'
First, Let me speak of the first benefit, ' Thy testimonies are my
delight/
Doct. That a child of God, though under deep affliction, finds a
great deal of delight and comfort in the word of God.
This was David's case, princes sat and spake against him, decrees
were made against him, yet ' thy testimonies are my delight/ Let us
1. What manner of delight this is that we find in the word.
2. What the word ministereth or contributeth towards it.
First, What kind of delight it is ? A delight better than carnal
rejoicing. Wicked men, that flow in ease and plenty, have not so
much comfort as a godly man hath in the enjoyment of God, according
to the tenor of his word : Ps. iv. 7, ' Thou hast put more gladness into
my heart, than when their corn, wine, and oil increased/ We have
no reason to change conditions with worldly men, as merry as they
seem to be, and as much as they possess in the world.
But more particularly, wherein is the difference ?
1. This delight is a real joy : 2 Cor. vi. 10, ' As sorrowful, yet always
rejoicing/ Their sorrow is but seeming, but their joy is real ; it is joy
in good earnest : Heb. xii.ll, 'No affliction seemeth joyous but grievous/
As to seeming, they are in a sad condition, but it doth but so seem.
A wicked man is as it were glad and merry, but indeed he is dejected
and sorrowful ; the godly man is as it were sorrowful, but indeed
comforted.
2. It is a cordial joy : Ps. iv. 7, ' Thou hast put more gladness into
my heart/ That is a delight indeed which puts a gladness into the
heart, which not only tickles the outward senses, but affects the soul
and comforts the conscience. Carnal joy makes a loud noise, and
therefore it is compared to ' the crackling of thorns under a pot ; ' but
VEB. 24.] SERMONS UPON PSALM cxix. 225
this is that which goes to the heart, that fills it with serenity and
peace. Carnal joy is like the morning dew, which wets the surface ;
but godly joy is like a soaking shower that goes to the root, and makes
the plant flourish. They that indulge false comfort rather laugh than
are merry. But now he that is exercised in the word of God, and
fetcheth his comfort out of the promises, he is glad at the very heart.
3. It is a great joy : 1 Peter, i. 8, ' In whom believing, ye rejoiced
with joy unspeakable and full of glory.' It doth ravish the heart, so
that it is better felt than uttered, it is unspeakable and glorious. The
higher the life, always the greater the feeling. The good and evil of
no life can be so great as the good and evil of the spiritual life, because
it is the highest life of all, and therefore hath the highest sense joined
with it. Man is more capable of being afflicted than beasts, and beasts
than plants, and a godly man more than other men ; he hath a higher
life, therefore the good and evil is greater. A wounded spirit is the
greatest misery any creature can feel on this side hell. So answerably
are its joys : as the groans and sorrows of the spiritual life are unutter
able, so are the joys of it unspeakable.
4. It is a more pure joy than worldlings can have. The more intel
lectual any comfort is, the more excellent in the kind. Though beasts
may have pain and pleasure poured in upon them by the senses, yet
properly they have not sorrow and delight. The joy of carnal men is
pleasure rather than delight ; it is not fed by the promises and ordi
nances, but by such dreggy and outward contentments as the world
affords, and so of the same nature with the contentment of the beasts.
But now the more intellectual and chaste our delights are, the more
suitable to the human nature. Well, then, none hath a delight so
separate from the lees as a Christian that rejoiceth in the promises of
God. He that delights in natural knowledge, hath, questionless, a purer
object and greater contentment of soul than the sensualist can possibly
have, that delights only in meats, and drinks, and sports, in pleasures
that are in common with the beasts. Further yet, he that delights in
bare contemplation of the word, as it is an excellent doctrine suited to
man's necessities, as the stony ground ' received the word with joy,'
Mat. xiii. 20, certainly he hath yet a purer gladness than merely that
man that is versed in natural studies. Oh ! but when a man can reflect
upon the promises, as having an interest in them, that delight which
flows from faith, and is accompanied with such a certainty, surely that
is a more pure delight than the other, and doth more ravish the heart ;
they have more intimate and spiritual joy than others have.
5. It is a joy that ends well. Carnal rejoicing makes way for
sorrow : c The end of that mirth is heaviness/ Prov. xiv. 13. It is a
poor forced thing, saith Cooper. A man in a burning fever is eased
no longer by drinking strong drink than while he is drinking of it, for
then it seems to cool him, but presently it increaseth his heat ; so when
men seek ease and comfort in troubles from outward external things,
though they seem to mitigate their heaviness for the present, yet they
increase it the more afterward.
6. It is not a joy that perverts the heart. Carnal comforts, the more
we use them, the more we are ensnared by them : Eccles. ii. 2, ' I have
said of laughter, It is mad ; and of mirth, What doth it ? ' For what
VOL. VI. P
226 SERMONS UPON PSALM CXIX. [SfiB. XXV.
serious and sober use doth carnal rejoicing serve ? There is no profit
by it, but much hurt and danger ; therefore Solomon preferreth sorrow-
before it : Eccles. vii. 3, ' Sorrow is better than laughter ; for by the
sadness of the countenance the heart is made better.' But now, the
more of this delight we have, the more we delight ourselves in the
word of God, the more we love God, the better the heart is.
7. It is a delight that overcomes the sense of our affliction, and all
the evils that do befall us; and therefore it is said of the heirs of
promise that they have ' strong consolation,' Heb. vi. 18. The strength
is seen by the effects ; therefore it is strong, because it supports and
revives, notwithstanding troubles. It establisheth the heart, notwith
standing all the floods and storms of temptations that light upon it :
1 Thes. i. 6, it is said of them, that ' they received the word with much,
affliction and joy in the Holy Ghost/
Secondly, How do we find it in the word ? { His testimonies are my
delight.' The word requires this joy in troubles, and the word minister*
it to the soul.
It requires this joy : James i. 2, ' Count it all joy when ye fall into
divers temptations.' We are not only with patience to submit to God's
will, but also to rejoice in it : so Mat. v. 12, ' When men persecute
and revile you, and say all manner of evil against you falsely for my
name sake, rejoice and be exceeding glad/ Many times when other
ways of persecution cease, yet there is reviling. Those that have no
strength and power to do other injuries, yet have such weapons of
malice always in readiness. Some, being not good Christians them
selves, will defame those that are so ; that so, when they cannot reach
them in practice, they may depress them by censure ; when they cannot
go so high as they, they may bring them as low as themselves by
detraction. Now, though this be a great evil, we should bear it not
heavily but cheerfully ; rejoice and be exceeding glad in hope of the
promises : Rom. v. 3, ' We glory in tribulation/ A true believer, that
hath received the word of God as the rule of his life and guide of his
hopes, he can not only be patient, but cheerful, glory in his tribulation.
A carnal man is not so comfortable in his best estate as he at his
worst.
Again, it gives us matter and ground of joy. God speaks a great
deal of comfort to an afflicted spirit. It was one end why the scrip
tures were penned : Eom. xv. 4, ' That we through patience and com
fort of the scripture might have hope;' and Heb. xii. 5, 'Have you
forgotten the consolation, that speaks to you as children ?' The great
drift of the word is to provide matter of comfort, and that in our
worst estate.
But now, what are the usual comforts that may occasion this delight
and joy in the Holy Ghost in the midst of deep affliction ?
1. The scripture gives us ground of comfort from the author of
our afflictions, who is our Father, and never manifests the comfort
of adoption so much as then when we are under chastening :
Heb. xii. 5, 'Tho consolation that speaks to you as children;' and
John xviii. 11, ' The cup which my Father hath put into my hands,
shall I not drink it ? ' It is a bitter cup, but it is from a father, not
from a judge or an enemy. Nothing but good can come from him
VER. 24.] SERMONS UPON PSALM cxix. 227
who is love and goodness itself ; nothing but what is useful from a
father, whose affection is not to be measured by the bitterness of the
dispensation, but by his aims, what he intends. If God should let us
alone to follow our own ways, it were an argument we were none of
his children.
2. The necessity of affliction : 1 Peter i. 6, ' Ye are for a season in
trouble, if need be.' Before the corn be ripened, it needs all kind of
weathers, and therefore the husbandman is as glad of showers as sun
shine, because they both conduce to fruitfulness. We need all kind
of dispensations, and cannot well be without the many troubles that
do befall us.
3. The nature and use of affliction. It is a medicine, not a poison ;
it works out the remainders of sin : Isa. xxvii. 9, ' By this therefore
shall the iniquity of Jacob be purged, and this is all the fruit, to take
away his sin.' Afflictions are useful, and help to mortification. It is
a file to get off our rust ; a flail, wherewith we are threshed, that our
husk may fly off ; a fire to purge and eat out our dross : * He verily
for our profit, that we may be partakers of his holiness,' Heb. xii. 10.
If God take away any outward comforts from us, and give us graces
instead of them, it is a blessed exchange, if he strip us of our gar
ments, and clothe us with his own royal robe, as holiness is. God himself
is glorious in holiness. Now, that we may be partakers of his holi
ness, surely that is for our profit.
4. For the manner of God's afflicting, it is in measure : Isa. xxvii.
8, ' In measure when it shooteth forth, thou wilt debate with it. He
stayeth his rough wind in the day of the east wind.' So Jer. xlvi. 28,
' Fear thou not, 0 Jacob, my servant, saith the Lord/ &c. So 1 Cor.
x. 13, ' God is faithful, who will not suffer you to be tempted above
measure.' His conduct is very gentle : as Jacob drove on as the little
ones were able to bear, Gen. xxxiii., so doth God with a great deal of
moderation measure out sufferings in a due proportion, not to our
offences only, but our strength ; as a father, in correcting his children,
regards their weakness as well as their wantonness, laying less upon
the more infirm, though alike faulty.
5. Another comfort which the scripture propounds is the help we
shall have in affliction to bear it, partly from the comforts of his Spirit,
and partly from the supports of his grace.
[1.] By way of consolation : * The love of God is shed abroad in
our hearts by the Holy Ghost' at such a time, Rom. v. 3. Cordials
are for those that are fainting. In time of trouble we have most sensible
experience of God's love. God deals with his children many times as
Joseph did with his brethren ; he calls them spies, and puts them in
prison, but at length he could hold no longer, but tells them, ' I am
your brother Joseph/ So God seems to deal roughly with his people,
and take away their dearest comforts from them. Ay ! but before the
trouble be over, he can hold no longer, but saith, I am your God, your
father, and exceeding great reward. His bowels yearn towards us, and
he opens his heart to us, and sheds abroad his love in our conscience.
[2.] Partly by the supports and influences of his grace : Ps. cxxxviii.
3, ' In the day when I cried, thou answeredst me and strengthenedst me
with strength in my soul.' When David was in trouble, this was his
228 SERMONS UPON PSALM CXIX. [SER. XXV.
comfort, though he could not get deliverance yet he got support.
God is many times gone to appearance, but he will never forsake us
as to inward support and strength : Heb. xiii. 5, ' I will never leave
thee nor forsake thee.'
6. From the fruit and final issue of all : 2 Cor. iv. 17, ' This light
affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory.' He that can find Christ in
his afflictions, and can see heaven beyond it, needs not to be troubled.
All the notions of heaven are diversified. Why ? That they may be
suited to those divers trials and many evils we have in the world.
Sometimes it is expressed by glory and honour, to counterbalance
the disgrace which God's children meet with here ; that the reproach
of men may not make us more sad than the eternal glory may make
us comfortable. Sometimes it is expressed by substance, because some
times God's children are poor, and suffer loss of goods, Heb. x. 34.
Sometimes it is called our redemption, our country, to comfort us in
exile and banishment for the name of Christ, Heb. xi. 14, 15. Some
times it is called life eternal, because we may be called to suffer even
to blood. Thus the word offereth this comfort against all the evils
that befall us, that we may counterbalance every particular trouble
with what the promises hold forth concerning our blessed hopes.
Use 1. Well, then, let us exercise ourselves in the word of God,
and let all his promises be as so many cordials to us. To this end
get an interest in these promises, for the heirs of promise have ' strong
consolation,' Heb. vi. 18. There is strong, great, real, and pure com
fort, but it is to the heirs of promise. So Kom. v. 4, ' Not only so,
but we rejoice in tribulation/ Who are those ? Those that are
justified by faith in Christ, ver. 1. To others, afflictions are the punish
ments of sin, and an occasion of despair, not of rejoicing. Ay ! but
when we are interested in reconciliation with God, then we take this
comfort out of the word of God.
2. It informs us of the excellency of God's testimonies above all
outward enjoyments. When we have them to the full, they cannot
give us any solid true peace of conscience, nor cure one sad thought.
Now beg of God that he will comfort you when all things else fail :
' When the labour of the olive shall fail, I will comfort myself in the
Lord my God/ Hab. iii. 18. I say, when we are under any burden,
nay, when we are under any sorrow for sin, when afflictions revive
stings of conscience, or else the word hath awakened them, yet there
is comfort to be had by running to the word of God.
3. It shows us what is the property of believers, to delight in the
testimonies of God, when all things go cross to them. Temporaries,
when things run smoothly, they have a comfort in the word. Oh I
but when the afflictions of the gospel fall upon them, they fall a mur
muring presently. But a true believer can hold up his head ; and
though he hath much affliction, yet he can have much joy in the Holy
Ghost, and a great deal of comfort from the word of God.
There follows another benefit, ' Thy testimonies are my counsellors/
or ' men of my counsel.' From thence observe —
Doct. 2. That one great benefit we have from the word of God is
counsel, how to direct our affairs according to his will.
VER. 24.] SERMONS UPON PSALM cxix. 229
For the clearing of this, let me lay down these propositions —
1. That our great interest is to keep in with God, or approve our
selves to him.
2. Whoever would keep in with God needs counsel and direction in
all his ways.
3. The only good counsel we can have is from God in his word.
4. The counsel God hath given us in his word is sufficient and full
out for all our necessities.
Prop. 1. That our great interest is to keep in with God, and approve
ourselves to him in all our actions ; for God is the scope and end of
our lives and actions, as the thing pressed, ' That we may walk worthy
of God in all well-pleasing,' Col. i. 10. God, being our chiefest good,
must be our last end ; therefore in every action there must be a habi
tual purpose, and in all actions of weight and moment there must be
an actual purpose, to please God. Every ordinary affair must be carried
forth in the strength of the habitual purpose, but in all actions we
would make a business of there must be an actual purpose. And
because his authority alone can sway the conscience, which is under
his dominion, therefore it concerns us in all things to ' exercise our
selves that we may have a good conscience, roid of offence both towards
God and man/ Acts xxiv. 16. And again, we are to approve our ways
to God, and to keep in with him, because to him we are to give an
account, 2 Cor. v. 9, 10. There will a time come when every action
of ours shall be taken into consideration, and weighed in the balance
of the sanctuary, with all our principles and ends ; therefore we strive,
we are ambitious (so the word signifies) ; our great ambition should
be, living or dying, to be accepted with God. Again, surely it should
be our business to approve ourselves to God in every action, because
all the success of our actions depends upon his concurrence and bless
ing. Now we shall find this is often asserted in scripture. When a
man's ways are full of hazards, likely to be exposed to great opposi
tion, your great work is to keep in with God, approve your hearts to
him : Prov. xvi. 7, * When a man's ways please the Lord, he will make
even his enemies to be at peace with him.' God hath a mighty power
over the spirits of men ; therefore this is to go to the fountain-head, to
stop all opposition there ; and, on the other side, without this care of
pleasing God, all goes to loss. Counsels, though never so wisely laid,
yet are blasted if we do not make this our business, to approve our
hearts to God in those actions. Eemember, in one place it is said,
' The counsel of the froward is carried headlong,' Job v. 13 ; and in
another place, Isa. xliv. 25, ' The counsel of wise men he turneth back
ward/ When men do not study to please God, and approve their
hearts to him, God leaves them to precipitate counsels; sometimes
they are carried forward, at other times they are carried backward ;
the event is cross to their design. Sometimes God lets them fall into
precipitant counsels that they may undo themselves, at other times
disappoints their counsels, and that which they have designed.
Prop. 2. Whosoever would keep in with God, he needs good counsel
and direction in all his ways. Both in regard of the darkness of his
understanding, his corrupt affections, and inordinate self-love, man is
not able to rule and govern himself, but needs counsel : Prov. xii. 15,
230 SERMONS UPON PSALM CXIX. [SER. XXV.
* The way of a fool is right in his own eyes, but he that hearkeneth
unto counsel is wise/ When a man engageth in any action, such is
the darkness and perverseness of man's heart that he should not be
over-confident of his own apprehensions, or of his own inclinations,
but should hearken after counsel ; and Prov. xxviii. 26, 'He that
trusteth in his own heart is a fool/ Both these proverbs are to be
understood not so much of wise managing of civil affairs as of spiritual
direction. Surely it is ill trusting ourselves and counsels and inclina
tions of our own hearts. Blind affections usually govern a man's life ;
and all sinners have an evil counsellor in their bosom, some lust or
other, and therefore need to be directed. The counsel of the flesh is,
Favour thyself. Every evil affection gives ill counsel. Covetousness
saith, Preserve thy worldly interest. Voluptuousness saith, You need
not be so strict and nice, and abridge yourselves of the comforts of
the world. Paul saith, Gal. i. 16, 'I conferred not with flesh and
blood/ Flesh and blood are evil counsellors, and under pretence of
safety will suggest what is for our ruin. What will the flesh say
when it is to be denied, and the blood say when it is to be spilt and
shed for God's sake ? These will persuade us rather to please our
selves than please God. They will persuade us to desert our duty.
Prop. 3. The only good counsel that we can have is from God in
his word : Ps. Ixxiii. 24, ' Thou shalt guide me with thy counsel, and
afterwards receive me unto g;lory/ We have it from God, and we have
it from his word ; for there is a guide and a rule. Man is so weak and
so perverse that he needs both a guide and a rule. The guide is the
Spirit of God, and the rule is the word of God : thou shalt guide me,
but by thy counsel. By these two alone can we be led in the way to true
happiness. The Spirit he is a sure guide ; and the word, that is a clear
rule. We are dark, but the scriptures are not dark. I observed out of
the 18th verse, when the saints called upon God, they do not say,
Lord, make a plainer law, but, Lord, give me better eyes. We are dark,
and need the illumination of the Spirit; the scriptures are light: Prov.
vi. 23, * The commandment is a lamp, and the law is light/ In all
matters of practical obedience it is clear and open.
Prop. 4. The counsel that God hath given us in his word is suffi
cient and full out to all our necessities. Let me instance this in par
ticulars.
1. The word gives us counsel for our general choice; it is the rule
of all faith and obedience. The scriptures are the counsel of God,
sent to remedy the miseries of the fall ; therefore it is said, Acts xx.
27, ' I have not shunned to declare unto you the whole counsel of God/
It is God's counsel how man should be reconciled, how he should be
converted, and come to the enjoyment of himself. David, when he had
chosen God for his portion, he saith, Ps. xvi. 7, ' Blessed be God who
hath given me counsel/ In the word he gives us counsel how to come
to him for our happiness, and by grace he sets it on upon the heart : this
is the counsel of God concerning our salvation.
2. Not only in our general choice, but in all our particular actions,
so far as they have a tendency unto that end : Ps. cxix. 105, ' Thy
word is a lamp unto my feet, and a light unto my paths/ It is a lamp
and a light. We are full of darkness and error ; but as we follow
TEE. 24.] SERMONS UPON PSALM cxix. 231
the direction of God, it is a lamp not only to our path, but to our steps,
to our feet ; not only to our path, to our general course, but it direct-
eth us in every particular action.
3. In dark and doubtful passages, when a man multiplieth consul
tations and perplexed thoughts, and changeth conclusions as a sick
man doth his bed, and knows not what course to take, whether this or
that ; then the word will direct him what to do, so as that a man may
find quiet in his soul. Indeed here is the question, How far the word
of God is a counsellor to us in such perplexed and doubtful cases ?
[1.] The word of God will help him to understand how far he is
concerned in such an action in point of duty and conscience ; for other
wise it were not 'able to make the man of God perfect, and thoroughly
furnished unto all good works,' 2 Tim. iii. 17. Now it is a great re
lief to the soul when a man understands how far he is concerned in
point of duty. The conflict many times lies not only between light
and lust, or light and interest — then a gracious man knows what part
to take ; but when it lies between duty and duty, then it is tedious
and troublesome to him. Now the word clearly will tell you what is
your duty in any action, whatever it be.
[2.] As to the prudent management of the action in order to success,
the word will teach you to go to God for wisdom, James i. 6, and to
observe his answer.
[3.] So in all actions, the word will teach you to ask God's leave and
-God's blessing. Christians, it is not enough to ask God's counsel, but
ask his leave in any particular action, in disposing our dwellings, or
our concernments of children, and the like : Judges i., ' Who shall go
up and fight against the Canaanites ? ' They would fain have the
Lord decide it. And again, * Shall I go up to Kamoth-Gilead ? '
In all actions our business is to ask God's leave. David always runs
to the oracle and ephod, ' Shall I go up to Hebron ? ' And Jacob
in his journeys would neither go to Laban nor come from him with
out a warrant and leave from God. So we ask God's leave in
prayer, and observe the bent of our hearts after prayer.
[4.] The word of God teacheth a manj when he understandeth his
duty, and hath God's leave, to submit the event to God, and that
easeth the heart, because he may be sure of success, comfort, and sup
port : Ps. xxxvii. 5, * Commit thy way unto the Lord ; trust also in
him, and he shall bring it to pass ; ' and Prov. xvi. 3, ' Commit thy
work unto the Lord, and thy thoughts shall be established.' It easeth
us of a great deal of trouble and care ; so that when a man hath
brought his affections to submit to whatever God should determine
in point of success, when he hath moderated and calmed his spirit,
that he is resolved to bear the event whatever it be, this easeth the
soul of a deal of trouble. Thus you see how we may make the statutes
of God to be the men of our counsel.
Use 1. What a singular mercy is it that God hath given us the
scripture, where we have counsel upon all occasions, how to manage
our affairs prudently, bear afflictions comfortably, and with composed
hearts to get through all events and dangers that we meet with in our
passage to heaven ! We should have groped up and down, as the
Sodomites for Lot's door, if we had not this rule of faith and obedience.
232 SERMONS UPON PSALM CXIX. [SER. XXY.
It is a rule that teacheth us how to think well, for it reacheth to the
thoughts ; to speak well, for it giveth a law to all our words ; to do
well in all our civil actions and trading : how to keep a good con
science, and approve ourselves to God ; how in natural actions, eating,
drinking, to season them with God's fear ; and religious actions,,
how we may pray and worship ; how to govern ourselves, our own
hearts and affections ; to converse with others in all relations, as
fathers, children, masters, servants, magistrates, ministers, people ; and
how to hold communion with God : all which are demonstrations of
the sufficiency of the scripture for our direction, and what reason there
is that we should take the testimonies of God to be the men of our
counsel.
Use 2. For reproof to those that turn the back upon God's counsels.
Who are those ?
1. Such as neglect the general duties of Christianity, as faith, and
repentance. God hath given us counsel what to do in order to eternal
life, and we regard it not. The great quarrel between God and sin
ners is about the neglect of this counsel, which he hath given them for
their soul's good : Prov. i. 25, ' They set at nought all my counsel ; '
and ver. 30, ' They would none of my counsel.' Oh ! when your
friends have advised you, and you despise it, and take another course,
it troubleth them. You know how heinously Achitophel took it when
his counsel was despised. Equals, when their counsel is despised, take
it very ill ; much more superiors when they give counsel. The en
treaty and advice of a superior carrieth the force of a command. So
it is here with God ; it is called counsel, not as if it were an arbitrary
thing whether we did regard it or no ; but because of God's mild con
descension. When men are in danger of perishing for ever, the Lord
gives us counsel. You are in a miserable estate ; he is pleased to tell
you how to come out of your misery. The word of God, therefore, is
called the counsel of God. It is sad when we shall reject the counsel of
God: Luke vii. 30, ' They rejected the counsel of God against them
selves.' There is two sentences, they rejected the counsel of God, and ifc
was against themselves ; it was to their own loss and destruction. God
loseth nothing when we despise his counsel ; but you lose all — your eter
nal happiness. This is so great an evil that God punisheth it with itself.
When men will not take God's counsel, then it is the most dreadful
judgment he can lay upon us to give us up to our own counsel, Ps.
Ixxxi. 11. Oh, what a heavy judgment was it to be given up to the
counsels of their own heart !
2. It reproves such as do not consult with God's word about their
affairs, but merely live as they are acted by their own lusts, or ' walk
at all adventures ; ' so the expression in the marginal reading is, Lev.
xxvi. 21. It is as the action falls ; they do not care whether it please-
God, or be the rule of their duty, yea or nay. These are far from the
temper of God's children. It is sad in persons, much more in nations,
when men run headlong upon all manner of disorders, against right
and honesty ; it tends to ruin : Deut. xxxii. 28, ' They are a nation
void of counsel, neither is there any understanding in them.'
3. Such as go flatly against the counsel of God, and, to gratify
their own interest, pervert all that is just and honest : Ps. cvii. 11,
VEB. 24.] SERMONS UPON PSALM cxix. 233
' They rebelled against the word of the Lord, and contemned the coun
sel of the Most High/ These do but expose themselves to speedy
ruin. Job xviii. 7, Bildad said of the wicked, * His own counsel shall
cast him down.' They need no other means to ruin them than their
own brutish course. When men dare break the commandment of God
without any reluctancy, to gratify a worldly interest, though for the pre
sent no evil comes of it, yet afterwards they shall smart : Prov. xix. 20,
' Hear counsel and receive instruction, that thou mayest be wise for
thy latter end/ Consider what it will come to afterwards, when thou
comest to die ; then you will wish, Oh that I had taken God's counsel,
that I had not gone with such a daring spirit against the plain counsel
of God's word !
4. Such as pretend to ask counsel from the word, but it is accord
ing to the idol of their own hearts ; that come with their own conclu
sions and preconceptions and prejudices, against God's counsel : Ezek.
xiv. 3, 4, ' Son of man, these have set up their idols in their heart,' &c.
Men will come and pretend to ask God's counsel and leave upon their
undertakings, when they are resolved upon a wicked enterprise before ;
then God must be called upon and sought to, and so they make God's
ordinance a lacquey, merely to be a covert to their evil practices ; as
those in Jer. xlii., that came to the prophet, and they were prepos
sessed, and had their resolutions aforehand.
Use 3. To press us to this consulting with the word of God, to
make the testimonies of the Lord the men of our counsel. There are
many qualifications and tempers of heart necessary.
1. Fear of God : Ps. xxv. 12, ' What man is he that feareth the
Lord ? him will he teach the way that he shall choose ; ' he that is
in doubt and perplexed, and would have counsel from God's word.
Who is the man that is like to have it? He that feareth the Lord,
There is a great suitableness between the qualification and the pro
mise. Partly he that fears God hath a greater awe of the word than
others have, and is loath to do anything contrary to God's will ; he
would fain know what is God's mind in every particular case : Ps. cxix.
161, ' My heart standeth in awe of thy word.' To offend God, and to
baulk the direction of God's word, that is the greatest terror to him,
greater than all other dangers. Now such a man is less apt to mis
carry by the rashness and impetuous bent of carnal affections. And he
that fears God, he aims at God's glory rather than his own interest,
and so is rather swayed by reasons of conscience and religion than of
carnal concernments. Many times the doubtfulness that is upon the
spirit is because of conflicts between lust and knowledge ; our light is
weakened by an inordinate affection to our own interest, otherwise we
would soon come to the deciding our case by the word of God. Now
he that would fain know God's mind in everything, this is the man
whom God will direct.
2. The second qualification is 'the meek: ' Ps. xxv. 9, ' The^meek
he will guide in judgment, and the meek he will teach his way.' By
the meek is meant a man humble, that will submit himself to God,
whatever condition he shall appoint. This man God in his word will
teach and direct.
3. The third qualification mentioned in order to this is a constant
234 SERMONS UPON PSALM CXIX. [SEE. XXVI.
dependence upon God : Prov. v. 6, ' Trust in the Lord with all thine
heart, and lean not unto thine own understanding : in all thy ways
acknowledge him, and he shall direct thy paths.' Oh ! when a man
is brought off from this spiritual idolatry, of making his bosom to be
his oracle, and his own heart to be his counsellor, when he doth in the
poverty of his spirit humbly and entirely cast himself upon the help of
God, and acknowledge him in all his ways, then he shall see a clear
direction what God would have him to do. You have another place
to this purpose, Ps. cxliii. 8, ' Cause me to know the way wherein I
should walk ; for I lift up my soul unto thee.' Oh ! when a man goes
every morning to God, and desires the direction of his Spirit, and pro-
fesseth to God in the poverty of his own spirit that he knows not how
to guide his way for that day, then God will teach him the way he shall
walk. So Ps. xxv. 4, 5, ' Show me thy ways, 0 Lord ; teach me thy
paths.' What is his argument ? ' On thee do I wait all the day.'
When you live in a constant dependence upon God, then will the Lord
undertake to direct and guide you.
4. Obedience or Christian practice, that is one of the qualifications
that make you capable for direction from the word of God : John vii.
17, ' If any man will do his will, he shall know of the doctrine whether
it be of God/ A man does not know whether this opinion or that be
according to God's mind, when there are plausible pretences on every
side. He that maketh conscience of known truth, and walketh up to
his light, he that doth not search to satisfy curiosity, but out of a
thorough resolution to obey and submit his neck to the yoke of Christ,
whatever he shall find to be the way of Christ, that man shall know
what is the way in times of controversy and doubtful uncertainty. He
that will say, as a famous German divine, If we had six hundred
necks, let us submit them all to the yoke of Christ ; he that is resolved
to submit to the mind of Christ, how contrary soever to his interest, to
the prejudices and prepossessions of his own heart, he shall know the
doctrine that is of God.
SBEMON XXVI.
My soul cleaveth unto the dust : quicken thou me according to
tliy word. — VER. 25.
THE man of God in this psalm had spoken before of the common and
universal benefits of the word, as it agreeth to all times and conditions
of believers ; for it belongeth to all, in what state soever they are, to
look upon it as a direction in the way to get true happiness, and to stir
up suitable affections in their hearts. Now he showeth what use the
word hath in each special condition, especially in the time of great
afflictions. David did often change states, but his affection to the word
never changeth.
Here is — (I.) A representation of David's case ; (2.) His supplica
tion or petition thereupon ; wherein — (1st.) The request itself ; (2d.)
Hie argument to enforce it.
. 25.] SERMONS UPON PSALM cxix. 235
First, The representation of David's case, ' My soul cleaveth unto the
<lust/ The speech is metaphorical, expressing the depth of his misery,
or the greatness of his sorrow and humiliation. (1.) The depth of his
misery, with allusion to the case of a man overcome in battle, or mor
tally wounded, and tumbling in the dust, or to a man dead and laid
in the earth ; as Ps. xxii. 15, ' Thou hast brought me to the dust of
death.' Sure we are the expression importeth the extremity of dis
tress and danger, either as a man dead, or near death. (2.) The
greatness of his sorrow and humiliation ; and so the allusion is taken
from a man prostrate and grovelling on the ground, which was their
posture of humbling themselves before the Lord, or when any great
calamity befell them. As when Herod Agrippa died, they put on
sackcloth, and lay upon the earth weeping (Joseph., lib. xix. cap. 7).
The same allusion is Ps. xliv. 25, ' Our soul is bowed down unto the
dust, our belly cleaveth to the earth.' Suitably to which allusion, the
Septuagint renders it efco\\ij0r} TU> e'Sa<£a 7} TJrvxfj ^av — 1° the pavement.
And we read in Theodoret, that Theodosius the Emperor, when
reproved by Ambrose for the slaughter at Thessalonica, he lay
upon the ground, and humbly begged pardon, using these words,
Adhcesit pavimento anima mea. The meaning is, that in his
dejected condition he would lie prostrate at God's feet as a poor sup
plicant, and die there. The first point is —
That God's children may have such great afflictions brought upon
them that their souls may even cleave to the dust.
These afflictions may respect their inward or outward condition.
1. Their inward condition ; and so through grief and terrors of
conscience they are ready to drop into the grave. That trouble of mind
is a usual exercise of God's people, see Heman's complaint, Ps.
Ixxxviii., from ver. 3 to the end of ver. 7 : ' My soul is full of troubles,
and my life draweth nigh unto the grave. I am counted with them
that go down into the pit : I am as a man that hath no strength.
JFree among the dead, like the slain that lie in the grave, whom thou
rememberest no more : and they are cut off from thy hand. Thou
hast laid me in the lowest pit, in darkness, in the deep. Thy wrath
lieth hard upon me, and thou hast afflicted me with all thy waves.
Selah.' It was in his soul, and it was in his soul by reason of the
wrath of God, and that in such a degree of vehemency that, in his own
judgment and the judgment of others, he could not expect to be long
a man of this world, little differing from the dead, yea, the damned.
So David, Ps. Ixxvii. 1, &c., ' I cried unto God with my voice, even
unto God with my voice, and he gave ear unto me. In the day of my
trouble I sought the Lord ; my sore ran in the night and ceased not ;
my soul refused to be comforted. I remembered God, and was troubled.
I complained, and my spirit was overwhelmed. Selah. Thou boldest
mine eyes waking : I am so troubled that I cannot speak : I have con
sidered the days of old, the years of ancient time,' &c. By the sense
of God's wrath he was even wounded to death, and the sore running
upon him would admit of no plaister ; yea, the remembrance of God
was a trouble to him : ' I remembered God, and was troubled/ What
-a heavy word was that ! Soul troubles are the most pressing troubles;
-a child of God is as a lost man in such a condition.
236 SERMONS UPON PSALM CXIX. [SER. XXYL
2. In respect of the heavy weight of outward pressures. Thus
David fasted, and lay all night upon the earth in his child's sick
ness: 2 Sam. xii. 16, 17, ' David therefore besought God for the child ;
and David fasted, and went in, and lay all night upon the earth.
And the elders of his house arose, and went to him to raise him
up from the earth ; but he would not : neither did he eat bread
with them/ And when he was driven from his palace by Absalom,
and was in danger of his life every moment (which some interpre
ters think to be the case intended in the text), when he went up the
Mount of Olives barefoot, going and weeping : 2 Sam. xv. 30, ' And
David went up by the ascent of Mount Olivet, and wept as he went
up, and had his head covered ; and he went barefoot, and all the
people that was with him covered every man his head, and they went
up, weeping as they went/
Now the reasons of this are these —
1. To correct them for past sins. This was the cause of David's
trouble, and this puts a sting into all miseries. God's children
smart under their sins here in the world as well as others : Prov. xi.
31, ' Behold the righteous shall be recompensed in the earth, much
more the wicked and the sinner/ Recompensed in the earth, that is,
punished for his sins. Compare with it 1 Peter iv. 18, ' And if the
righteous scarcely be saved, where shall the ungodly and the sinner
appear ? ' God punisheth here that he may spare for ever. He
giveth some remembrance of the evil, and corrects his people, not
to complete their justification, or to make more satisfaction for God's
justice than Christ hath made, yet to promote their sanctification ;
that is, to make sin bitter to them, and to vindicate the glory of God,
that he is not partial. For these reasons they are even brought to-
the dust by their own folly.
2. To humble them, and bring them low in the midst of their great
enjoyments ; therefore he casts them down even to the dust. Because we
cannot keep our hearts low, therefore God maketh our condition^ low.
This was Paul's case : 2 Cor. i. 7-9, * And our hope of you is stead
fast, knowing that as ye are partakers of the sufferings, so shall ye be-
also of the consolation ; for we would not, brethren, have you ignorant
of our trouble which came to us in Asia, that we were pressed out of
measure, above strength, insomuch that we despaired even of life ; but
we had the sentence of death in ourselves, that we should not trust in
ourselves, but in God which raiseth the dead ' — that is, not to build
too securely on their own sufficiencies.
3. To try their graces, which are never tried to the life till we be
near the point of death. The sincerity of our estate and the strength
of faith is not discovered upon the throne so much as in the dust, if we
can depend upon God in the hardest condition.
4. To awaken the spirit of prayer : ' Out of the depths have I
cried unto thee, 0 Lord/ Ps. cxxx. 1. Affliction puts an edge upon
our desires. They that are flat and careless at other times are oftenest
then with God.
5. To show the more of his glory, and the riches of his goodness in
their recovery: Ps. Ixxi. 20, 21, 'Thou which hast showed me great
and sore troubles, shalt quicken me again, and shalt bring me up again
VER. 25.] SERMONS UPON PSALM cxix. 237
from the depths of the earth. Thou shalt increase my greatness, and
comfort me on every side.' By the greater humiliation, God prepareth
us for the greater blessings. As there are multitudes of troubles to
humble and try the saints, so his mercies do not come alone, but with
great plenty.
Use 1. Let us bless God that we are not put to such great trials.
How gentle is our exercise compared with David's case ! We are
weak, and God will not overburden us. There is a great deal of the
wisdom and love of God seen in the measure of the cross, and in the
nature and kind of it. We have no cause to say our belly cleaveth
to the dust, or that we are pressed above measure. God giveth us
only a gentle remembrance. If brought upon our knees, we are not
brought upon our faces.
2. If this should be our case, do not count it strange. It is a usual
exercise of God's people ; let us therefore not be offended, but ap
prove God's holy and wise dispensation. If there be great troubles,
there have been great sins, or there will be great comforts, or for
the present there are great graces. As such a dispensation is a cor
rection, there is reason to approve it. If you be laid in the dust, have
you not laid God's honour in the dust, and trampled his laws under
foot ? As it is a trial, you have cause to approve it ; for it is but meet
that when God hath planted grace in the heart, he should prove the
strength of it. Therefore, if you be kept so long in your heavy con
dition that you seem dead, yet if you have faith to keep you alive,
and patience be exercised, it is for your greater good : Rom. v. 3,
* And not only so, but we glory in tribulation, knowing that tribula
tion worketh patience ; ' and as affliction is an exercise for your bene
fit and spiritual improvement. The husbandman, when he teareth
and rendeth the ground up with the plough, it is to make it more fruit
ful. The longer the metal is in the fire the more pure it cometh
forth. Nay, sometimes you have your outward comforts with advan
tage after trouble : as Job xlii. 10-12, ' And the Lord turned the
captivity of Job when he prayed for his friends : also the Lord gave
Job twice as much as he had before ; and the Lord blessed the latter
end of Job more than his beginning.' Oh ! when we are fitted to en
joy comforts we shall have them plenty enough.
Second point, That in such great and heavy troubles we should deal
with God for help.
In the dust David calleth to God for quickening. The reasons of
this, why in great troubles we should go to God for help, are —
1. From the inconvenience of any other course.
[1.] If the godly should smother their grief, and not go to God with
it, their sorrow were able to choke them. It is no small ease that we
have a God to go to, to whom we may freely open our minds. Prayer
hath a pacative virtue; as Hannah, 1 Sam. i. 18, 'prayed unto the Lord,
and wept sore ; ' and mark the event, ' The woman went her way, and
did eat, and her countenance was no more sad,' &c. An oven stopped
up is the hotter within, but vent and utterance giveth ease to the heart,
if it be merely by way of complaint to a friend, without expectation
of relief ; much more to go to God, and lay open our case before him.
[2.] To seek our comfort elsewhere, from earthly things, it is a vain
238 SERMONS UPON PSALM CXIX. [SfiR. XXYI.
and evil course. (1.) It is vain ; for God is the party with whom we
have to do. In many troubles the creatures may be instruments of
our woe ; but the principal party is God. Strike in with him, and you
stop the mischief at the head : Prov. xvi. 7, ' When a man's ways
please the Lord, he maketh even his enemies to be at peace with him/
In other troubles God hath a more immediate hand, as sickness and
terrors of conscience ; our business then lieth not with the creatures ; in
sickness, not with physicians first, but with God. In troubles of
spirit we are not to quench our thirst at the next ditch, but to run to
the fountain of living water ; not to take up with ordinary comforts ;
that is an attempt to break prison, and to get out of the troubles be
fore God letteth us out. He is our party then, whoever be the instru
ment. (2.) It is evil that we refuse to come to God when he whip-
peth us into his presence, and beateth us to the throne of grace : Dan.
ix. 13, ' All this evil is come upon us, yet made we not our prayer be
fore the Lord our God, that we might turn from our iniquities, and
understand thy truth.' When men are ready to die, and will not so
much as confer with the physician, they are either stupid or desperate.
Afflictions summon us into his presence. God sendeth a tempest after
us, as after Jonah. Now that trouble which chaseth us to God is so
far a sanctified trouble.
2. The hope of relief from God, who alone can and will help us. ' He
put his mouth in the dust ; peradventure there is hope,' Lam. iii. 29.
Now this hope is from God's power and will.
[1.] His power. God can quicken us when we are as good as dead,
because he is the well-spring of life and comfort. Other things give
us life, but as water scaldeth when it is the instrument of heat ; but
God alone can help/us. God is the great quickener : 'That I might trust
in him that raiseth the dead ; ' and ' I am the resurrection and the life/
[2.] His will. When we are humble and tractable in our afflictions — •
(1.) It is some hope if we have nothing to bring before God but our
grief and misery, for he is pitiful. A beggar will uncover his sore to
move your bowels. So many times all the reason that a poor pitiful
afflicted person can bring for himself is lamenting his case to God,
how discouraged he is, and apt to faint, as David represents his case,
' My soul cleaveth to the dust ; ' and elsewhere, Ps. Ixix. 29, ' But I
am poor and sorrowful ; let thy salvation, 0 God, set me up on high/
Justice seeketh a fit object, but mercy a fit occasion.
(2.) It is a greater ground of hope when we are humbled under
God's hand, and have a due sense of our condition ; that is, are con
vinced of our emptiness, weakness, nothingness, or emptied of self-con
ceit and carnal confidence : Deut. xxxii. 36, ' For the Lord shall
judge his people, and repent himself for his servants, when he seeth
that their power is gone, and there is none shut up or left.' God's
judgments are to break our carnal dependencies.
(3.) Still the hope increaseth when we acknowledge his justice
and wisdom in all our troubles: Lev. xxvi. 41, 'If then their un-
circumcised hearts be humbled, and they then accept of the punish
ment of their iniquity,' kiss the rod wherewith they are corrected,,
be glad it is no worse, and see that all this cometh from a just and
wise God.
VER. 25.] SERMONS UPON PSALM cxix. 23$
(4.) There is further hope 'when we can cast ourselves upon his
faithfulness and omnipotency, in the face of all discouragements.
Christ's question to the man long possessed was, Mark ix. 23, ' If
thou canst believe, all things are possible to him that believeth.*
God's power is exercised when glorified by faith and dependence.
(5.) When we submit to what may be most for his glory. Carnal
prayers, though never so earnest, fail when we are too earnest upon
our private end, and the means which we fancy : Ps. cxv. 1, * Not
unto us, 0 Lord, not unto us, but unto thy name give glory, for thy
mercy and for thy truth's sake.'
Use. In deep calamities run to God, lay forth your case feelingly
and with submission to the justice of his providence, trusting to his
power, and submitting to his wisdom, without obtruding your model
upon God, but leaving him to his own course ; and this is the way to
speed. Take heed —
1. Of a stupid carelessness under the rod. It is a time of seeking
after God, a summons to the creature to come before him. Now, if
we think to sport away our trouble without looking after God's com
forts, it is a desperate security : Jer. v. 12, * They have belied the
Lord, and said, It is not he ; neither shall evil come upon us ; neither
shall we see sword nor famine.'
2. Take heed of despondency. The throne of grace is set up on
purpose for such a time : Heb. iv. 16, * Let us therefore come boldly
to the throne of grace, that we may obtain mercy, and find grace to
help in time of need;' Ps. 1. 15, 'Call upon me in the day of
trouble ; I will deliver thee, and thou shalt glorify me.' Open your
case before the Lord.
3. Take heed of pitching too much upon outward things, either as
to the time or way of deliverance. Lust is vehement ; but the more
you seek, the more comfortable will be the issue : Ps. li. 18, ' Do
good in thy good pleasure unto Sion; build thou the walls of thy
Jerusalem.'
Secondly, We come now to David's supplication or petition there
upon ; where observe —
1. The request itself, quicken thou me.
2. The argument, according to thy word.
First, The request itself, ' Quicken thou me ; ' which noteth either
the renewing of comfort or the actuation of graces, the restoring or
putting life into his affairs.
1. The renewing of comfort ; quicken me, revive me, or restore life
to me again ; and this either by outward deliverance — so quickening
is used Ps. Ixxi. 20, ' Thou which hast showed me great and sore
troubles, shalt quicken me again, and shalt bring me up again from
the depths of the earth/ where deep trouble is compared to the grave,
and deliverance a kind of resurrection or recovery from the dead — or
by the letting in of inward comfort and spiritual reviving from the-
sense of God's love ; so Ps. Ixxx. 18, 19, ' Quicken us, and we will
call upon thy name. Turn us again, 0 Lord God of hosts ; cause thy
face to shine, and we shall be saved.' The shining of God's face, or
the sense of God's love, is the reviving of afflicted spirits.
2. The actuation of grace ; there may be life where there is no
240 SERMONS UPON PSALM CXIX. [SfiB. XXVI.
vigour. Now when we are stirred up to be lively in God's service, we
are said to be quickened, as in the 19th verse of the psalm before
quoted ; and often it is thus used in this psalm, as ver. 37, ' Quicken
thou me in thy way.' The point is this —
That God's children need often to go to God for quickening, because
they often lie under deadness of heart, and therefore should desire God,
who is the fountain of grace, to emit and send forth his influence.
They need this quickening — (1.) By reason of their constant weak
ness ; (2.) Their frequent indispositions and distempers of soul.
1. Their constant weakness in this world.
By reason of their inclination to sin.
The imperfection of their motions towards that which is good.
By reason of their inclination to sin. Carnal concupiscence
draweth us aside from God to sensual objects : James i. 14, ' A man
is drawn away by his own lust.' There is a strong bias of corruption
drawing us from Christ to present things : Heb. xii. 1, ' Let us lay
aside every weight, and the sin which doth so easily beset us.' There
is a carnal affection or corrupt inclination which carrieth us out in
ordinately to things lawful, or too often to things unlawful; this
hangeth as a weight, retarding us in all our heavenly flights and
motions. The love and care of the world, which is apt to press down
the soul, and doth twine about us, and insinuate with us ; the apostle
calleth it * a law in his members/ Rom. vii. 23, a warning to us how,
when the flesh draweth us off so strongly one way, to implore the
divine grace to draw us more strongly to the other.
[2.] Because of the imperfection of their motions to that which is
good, though there be a purpose, bent of heart, and inclination that
way. Our gyves are still about us ; we feel the old maim. Grace is
like a spark in wet wood, that needs continual blowing.
2. Their frequent indispositions and distempers of soul. Some
times they feel a loathness in their souls and a shyness of God's pre
sence ; their hearts hang off ; the spirit indeed is willing, but some
fleshly thought or carnal excuse checketh the motion. It is God alone
that can make the soul willing ; he giveth both will and deed. God
bendeth the unwilling will, as well as helpeth the fainting affections.
Again, sometimes they find a great deadness ; there is no vigour or
liveliness in their affections, and they cannot follow after God with
such zeal and earnestness : though there be not a formal deadness,
such as usually is in the duties of hypocrites, yet there is not always
the same strength and agility of grace in the children of God ; their
souls do not so earnestly reach after Christ. Now, what can help but
divine quickening ? Therefore go to God for it. We should rouse
and stir up ourselves. God giveth out influences according to his will
or pleasure, but we must still stir up ourselves.
But to answer .a case of conscience, whether we are to do duty in
case of deadness and indisposition, &c. ?
1. The influence of grace is not the warrant of duty, but the help ;
it is the efficient assisting cause, not the ground or rule. We are to
do all acts of obedience on account of God's command : Luke v. 5,
* Simon answering, said unto him, Master, we have toiled all the night ;
nevertheless at thy word I will let down the net.' God is sovereign,
VEK. 25.] SERMONS UPON PSALM cxix. 241
and we are bound to obey, whether disposed or indisposed. Should
the husbandman never plough but when disposed to plough ?
2. Our sinful indisposition cannot excuse us. In sins of commis
sion, our weakness to resist temptation is no excuse. So also in sins
of omission, we cannot be allowed to say, It was the Lord suffered me
to sin. No more will this plea be allowed, The Lord did not quicken
me to duty. Grace is as necessary to prevent sin as to perform duty.
God's suspension was no excuse to Hezekiah : 2 Chron. xxxii. 31 ;
' Howbeit in the business of the ambassadors of the princes of Baby
lon, who sent to him to inquire of the wonder that was done in the
land, God left him, to try him, that he might know all that was in his
heart/ This complaint of weakness hath an ill aspect ; complaining
without labouring is rather a taxing of God. But —
3. Natural men are bound to pray and perform duties, therefore re
newed men. That natural men are bound, see Acts viii. 22, ' Repent
therefore of this thy wickedness, and pray God, if perhaps the thought
of thine heart may be forgiven thee ;' and Ps. xiv. 2, * The Lord
looked down from heaven to see if there were any that did understand
and seek God.' It is charged as a crime that they did not, but much
more the renewed ; for to whom more is given, of them more is re
quired. It is another talent wherewith they are intrusted. Grace is
not only donum, but talentum; grace is not given as a piece of money
to a child to play withal, but as we give money to factors to trade
withal for us. Now a renewed man should do more, being capable of
more.
4. The outward act of a duty is commanded as well as the inward ;
though they come not up to the nature of a perfect duty, there is some
what of the ordinance of Christ in them : Hosea xiv. 2, ' Take with
you words, and turn unto the Lord : say unto him, Take away all
iniquity, and receive us graciously ; so will we render the calves of our
lips.' Though I cannot do all, I must do as much as I can.
5. We are to wait humbly in the use of means for the power of his
grace. When the door is shut, knocking is the only way to get it open.
I will go and offer myself to God, and see what he will do for me ;
which is God's usual way, and to be used with the more caution and
diligence, because God doth all : Phil. ii. 12, 13, * Wherefore, my be
loved, as ye have always obeyed, not as in my presence only, but now
much more in my absence, work out your own salvation with fear and
trembling : for it is God which worketh in you both to will and to do
of his good pleasure/ Seamen by tacking about get wind : so far as
you use the means, you comply with God's end. A sad threatening
there is to those that neglect the use of means, that shut the door
upon themselves, or if God withdraws, are willing he should keep
away.
6. Acting in spiritual duties fits us for them. Iter ad pietatem est
intra pietatem — praying fits for praying, meditating for meditating.
Frequent turning the key maketh the lock go more easy. Good dis
positions make way for good dispositions, Ps. xxvii. 14 ; Ps. xxxi. 24,
* Wait on the Lord ; be of good courage, and he shall strengthen thy
heart/ Pluck up your spirits, strive to take courage, and then God
will give you courage. To shake us out of laziness, God maketh the
VOL. vi. q
242 SERMONS UPON PSALM CXIX. [SEE. XXVI.
precept go before the promise. God biddeth us pray, though prayer
be his own gift. Act as you would expect.
7. There is a supply corneth in ere we are aware : Cant. vi. 12,
' Or ever I was aware, my soul made me like the chariots of Ammina-
dib,' in the very work, A strange difference of temper is to be ob
served in David before the psalm be over : 1 Chron. xxii. 16, ' Arise,
therefore, and be doing, and the Lord be with thee.' God will not
help that man that hath legs to go, and will not.
8. We are to rouse up ourselves : Isa., Ixiv. 7, * And there is none
that calleth upon thy name, that stirreth up himself to take hold of
thee.' When we are willing to get the work over, and wrestle not for
life and power in praying, we do not all we are able. The cock by
clapping the wings addeth strength to the crowing. We should
rouse up ourselves. We use not the bellows to a dead coal, &c.
Secondly, The next circumstance is the argument, ' According to
thy word.' What word doth David mean ? Either the general pro
mises in the books of Moses or Job, which intimate deliverance to the
faithful observers of God's law, or help to the miserable and distressed,
or some particular promise given to him by Nathan or others. Chry-
sostom saith, Quicken me to live according to thy word : but it is not
a word of command, but a word of promise. Mark here —
1. He doth not say, Secundum meritum meum, but secundum verbum
tuum; the hope, or that help which we expect from God, is founded
upon his word ; there is our security, in his promises, not in our de-
servings — Promittendo se fecit debitor em, &c.
2. When there was so little scripture written, yet David could find
out a word for his support. Alas ! in our troubles and afflictions no
promise occurreth to mind. As in outward things, many that have
less live better than those that have abundance ; so here. Now scrip
ture is so large, we are less diligent, and therefore, though we have so
many promises, we are apt to faint, we have not a word to bear us up.
3. This word did not help him till he had lain long under this heavy
condition, so that he seemed dead. Many when they have a promise,
think presently to enjoy the comfort of it. No ; there is waiting and
striving first necessary. We never relish the comfort of the promises
till the creatures have spent their allowance, and we have been exer
cised. God will keep his word, and yet we must expect to be tried.
4. In this his dead condition, faith in God's word kept him alive.
When we have lost feeling, and there is nothing left us, the word will
support us : Kom. iv. 19, 20, * And being not weak in faith, he con
sidered not his own body now dead, when he was about an hundred
years old, neither yet the deadness of Sarah's womb ; he staggered
not at the promise of God through unbelief, but was strong in faith,
giving glory to God.'
5. One good way to get comfort is to plead the promise to God in
prayer. Chirographa tua injiciebat tibi, Domine. Show him his
handwriting ; God is tender of his word. These arguings in prayer
are not to work upon God, but ourselves.
Use. Well, then, let us thus deal with God, looking to him in the sense
of our own weakness, praying often to God for quickening, as David
doth in the text. God keepeth grace in his own hands, and dispenseth
VER. 26.] SERMONS UPON PSALM cxix.
243
it at his pleasure, that he may often hear from us, and that we may
renew our dependence upon him. It is pleasing to him when we de
sire him to renew his work, and bring forth the actings of grace in
their vigour and lustre. And let us acknowledge divine grace if there
be strong actings of faith and love towards God. He is to be owned
in his work.
SEEMON XXVII.
/ have declared my ways, and thou Jieardest me ; teach me thy
statutes. — VER. 26.
IN this verse you have three things : —
1. David's open and free dealing with God, / have declared my ways.
2. God's gracious dealing with David, and thou heardest me.
3. A petition for continuance of the like favour teach me thv
statutes.
First, For the first, ' I have declared my ways ; ' that is, distinctly
and without hypocrisy laid open the state of my heart and course of
my affairs to thee, note —
Doct. They that would speed with God should learn this point of
Christian ingenuity, unfeignedly to lay open their whole case to him ;
that is, to declare what they are about, the nature of their affairs,
the^ state of their hearts, what of good or evil they find in themselves,
their conflicts, supplies, distresses, hopes ; that is declaring our ways ;
the good and evil we are conscious to. As a sick patient will tell the
physician how it is with him, so should we deal with God if we would
find mercy. This declaring his ways may be looked upon —
1. As an act of faith and dependence.
2. As an act of holy friendship.
3. As an act of spiritual contrition and brokenness of heart ; for
this declaring must be explained according to the sense of the object
of what David means by this expression, ' My ways.'
First, His businesses or undertakings; I have still made them
known to thee, committing them to the direction of thy providence;
and so it is an act of faith and dependence, consulting with God, and
acquainting him with all our desires. This is necessary —
1. That we may acknowledge the sovereignty of his providence and
dominion over all events : Prov. xvi. 9, ' A man's heart deviseth his
way, but the Lord directeth his steps.' Man proposeth, but God dis-
poseth, and carrieth on the event either further than we intended, or
else contrary to what we intended.
2. We must declare our ways to God that we may take God along
with us in all our actions, that we may ask his leave, counsel, bless
ing : Prov. iii. 6, ' In all thy ways acknowledge him, and he shall
direct thy paths.' There is a twofold direction, one of God's provi
dence^ the other of his counsel. The direction of his providence,
that is understood: Prov. xvi. 9, 'A man's heart deviseth his
way, but the Lord directeth his steps.' But then there is the direc-
244 SERMONS UPON PSALM CXIX. [SER. XXVIL
tion of his counsel, and the latter is promised here ; if we acknowledge
God and declare our ways to him, God will counsel us. And David
did thus declare his way upon all occasions : 2 Sam. ii. 1, ' David
inquired of the Lord, saying, Shall I go up into any of the cities of
Judah ? ' It is a piece of religious manners to begin every business
with God ; to go to God, Lord, shall I do so, or shall I not ? to desire
him that is Lord of all to give us leave ; who is the fountain of wisdom,
to give us counsel ; and the disposer of all events, to give us a blessing.
3. The declaring of our ways is necessary, that we may be sensible
of God's eye that is upon us, and so act the more sincerely. Certainly
it is a great advantage to make God conscious to every business we
have in hand, when we dare undertake nothing but what we would
acquaint him withal. There are some to whom the prophet pro-
nounceth a woe : Isa. xxix. 15, ' Woe unto them that seek deep to
hide their counsel from the Lord, and their works are in the dark, and
they say, Who seeth us ? and who knoweth us ? ' For the opening of
this place, surely none can seriously be so vain, and grow up to such
sottish atheism, as to think to hide a thing from God ; but they are
loath solemnly to draw it forth in the view of conscience, to revive a
sense of God's omuisciency upon themselves. We are said to deny
that which many times we forget and will not think of. So that those
which hide their counsels from God are those that will not take God
along with them. In short, this declaration is not necessary for God,
who ' knows our thoughts afar off/ Ps. cxxxix. 2 ; not only our words
and works, but purposes, before we begin to lift up a thought that
way. But this declaration is necessary for us, to increase the awe of
God upon our heart, and that we may undertake nothing but what we
will solemnly acquaint the Lord with. Well, then, this declaring our
ways is an act of dependence.
Secondly, By his ways may be meant all his straits, sorrows, and
dangers ; and .so this declaring it is an act of holy friendship, when
a man comes as one friend to another, and acquaints God with his
whole state, lays his condition before the Lord, in hope of pity and
relief. We have liberty to do so, to tell God all our mind : Heb. x.
19, ' Let us come with boldness, by the blood of Jesus ;' and Heb. iv.
16. The word signifies, with liberty of speech, speaking all to God,
your whole state and condition ; if you have any sins to be pardoned,
any miseries to be redressed ; that where you are doubtful, you may
be helped by God's counsel, where you are weak, you may be con
firmed by his strength, where you are sinful, you may be pitied
by his mercy, where you are miserable, you may be delivered
by his power. This is holy friendship, to acquaint God with our
doubts, wants, griefs, and fears ; and we may do it with more confi
dence, because we go to him in Christ's name : John xvi. 23, * What*
soever you shall ask the Father in my name, it shall be granted unto
you.' It is no fiction or strain, but a real truth. Will Christ de
ceive us when he saith, Verily? And then ivhatsoever you ask ? You
have liberty to go to God for the removal of any fear, the granting
any regular desire, or for satisfying any doubt : ' Whatsoever you ask
the Father in my name/ Our prayers by this means are Christ's re
quest as well as ours. For instance, if you send a child or servant to
VER. 26.] SERMONS UPON PSALM cxix. 245
a friend for anything in your name, the request is yours, and he that
denies a child or servant denies you; so saith Christ, Go to the Father
in my name. God cannot deny a request in Christ's name, no more than
he can deny Christ himself ; therefore you may use a holy boldness.
Thirdly, By ways is meant temptations and sins ; and so this declaring
is an act of spiritual contrition or brokenness of heart. Sins, they are
properly our ways ; as Ezek. xviii. 25, the Lord makes a distinction
between my ivays and your ways. God hath his ways, and we ours.
Our ways are properly our sins. Now these, saith David, I will de
clare, that is, distinctly lay them open before God. This is a part
of our duty, with brokenness of heart to declare our ways, to acquaint
God fully how it is with us, without dissembling anything. It is a
duty very unpleasing to flesh and blood ; natural pride and self-love
will not let us take shame upon ourselves ; and out of carnal ease and
laziness we are loath to submit to such a troublesome course, and
thus openly to declare our ways. Guilt is shy of God's presence, and
sin works a strangeness. Adam hid himself when God came into the
garden ; and when he could shift no longer, he will not declare it, but
transfers the fault upon Eve, and obliquely upon God himself ; and
ever since there are many tergiversations in man's heart ; and there
fore it is said, Job xxxi. 33, * If I have covered my sin as did Adam.'
Junius renders it more hominum — after the manner of men; but Adam's
name is used because we show ourselves to be right Adam's race, apt
to cover our sins. The same expression we have Hosea vi. 7, ' But
they like men have transgressed the covenant.' In the Hebrew it is,
like Adam ; so, if I covered my sin as did Adam, this is the fashion
of men. Now, David brought his heart to this resolution with much
struggling: Ps. xxxii. 5, 'I said, I will confess my sins ;' he forced
himself, and thrust his backward heart forward by a strong resolution ;
for we are loath to deal thus openly, plainly, and truly with God, being
shy of his presence, and would fain keep the devil's counsel, and come
with our iniquity in our bosom. But though this is a troublesome dis
pleasing exercise to flesh and blood, yet it is profitable and necessary
for us thus to declare our ways.
1. Because it is made to be one of the conditions of pardon,
and the act of repentance that is necessary to the pardon of sin :
Prov. xxviii. 13, ' He that hideth his sins shall not prosper ; but he
that confesseth and forsakes them, shall find mercy;' so it runs. And
1 John i. 9, ' If we confess our sins, he is faithful and just to forgive
us our sins.' God's justice is satisfied by Christ, but it must be
glorified and owned by us. So Jer. iii. 13, ' I am merciful, saith the
Lord : only acknowledge thine iniquity, that thou hast transgressed
against the Lord thy God.' God hath mercy enough to pardon all,
only he will have it sued out his own way, he will have his mercy
asked upon our knees ; and have the creature stoop and submit. And
David, Ps. li. 3, ' I acknowledge my transgression.'
2. It is the only means to have our peace settled. If you would
not have your trouble and anxious thoughts continued upon you, go
open yourselves to God, declare your ways : Ps. xxxii. 5, ' I said, I
will confess my transgressions unto the Lord, and thou forgavest the
iniquity of my sin.' As soon as David did but take up a resolution,
246 SERMONS UPON PSALM CXIX. [SER. XXVII.
presently he felt the comfort of it. If David had confessed sooner, he
had come to his ease sooner. Distress of conscience is continued upon
us until this be done ; and especially is this found by experience, when
great trouble comes upon us by reason of sin. There is some sin at
the bottom God will bring out ; and until they come to clearness and
openness with God, the Lord still continues the trouble ; they are
kept roaring, and do not come to their peace, Job xxxiii. 26, 27.
When a man is under trouble, and the sense of sin doth not fasten on
the heart, he is not prepared for deliverance ; but when it comes to
this, ' I have sinned, and it profits me not/ then God sends * an in
terpreter, one among a thousand, to show unto man his uprightness.'
3. It prevents Satan's accusations and God's judgments. It is no
profit to cover our sins, for either Satan will declare them, or God find
us out, and enter into judgment with us. It prevents Satan as an
accuser and God as a judge.
[1.] It prevents Satan as an accuser. Let us not tarry till our ad
versary accuse. There is one that will accuse you if you do not accuse
yourselves. He that is a tempter is also an accuser of the brethren.
Now confession puts Satan out of office. When we have sued out our
pardon, Satan is not an accuser so much as a slanderer : Rom.
viii. 33, ' Who shall lay anything to the charge of God's elect ?' The
informer comes too late when the guilty person hath accused himself,
and sued out his pardon. And —
[2.] It prevents God as a judge. It is all known to God : Ps. Ixix.
5, ' 0 God ! thou knowest my foolishness, and my sins are not hid
from thee.' It is a folly to conceal that which cannot be hid. God
knows them. How ? God may be said to know things two ways —
either simply with respect to the perfection of his nature, and so he
knows all things ; or by virtue of his office, and so God knows things
judicially as judge of the world ; he takes knowledge of it so as to
punish it, unless you confess it. But in this kind of knowledge he
loves to be prevented ; he will not know it as a judge if we confess it,
when there is process against sin in our own consciences : 1 Cor. xi.
31, ' If we judge ourselves we shall not be judged.' When we accuse
and judge ourselves, then God's work is prevented. God is contented
if we will accuse, arraign, judge, and condemn ourselves ; then he will
not take knowledge of our sins as a judge. The end of God's judging
is execution and punishment, but the end of our judging is that we
may obtain pardon. Now, consider whether you will stand at the bar
of Christ, not as a Saviour, but as a judge; or will judge yourselves
in your own heart ? Better sit as judge upon your own heart than
God should sit as judge upon you ; therefore deal plainly and openly
with him.
Thus I have explained what it is to declare our ways ; it is an act
of dependence to take God's leave, blessing, counsel along with us ;
an act of friendship, as to lay open our case to God ; and an act of
brokenness of heart, as declaring our sins and temptations.
For the reasons why, if we would speed with God, we should un-
feignedly lay open our case before him.
1. It argueth sincerity. A hypocrite will pray, but will not thus
sincerely open his heart to God : Ps. xxxii. 1 ' Blessed is he in whose
TEE. 26.] SERMONS UPON PSALM cxix. 247
spirit there is no guile.' No guile ; it hath a limited sense with
respect to the matter of confession, that doth not deal deceitfully
with God, but plainly and openly declares his case. Many ways men
may be guilty of guile of spirit in confession of sin ; either when they
content themselves with general or slight acknowledgments ; as thus,
We are all sinners ; but they do not declare their ways. Generals are
but notions ; and as particular persons are lost in a crowd, so sins lie
hid in common acknowledgments. Or else men take up the empty
forms of others. You shall see in Numbers xix. the waters of purifica
tion wherewith a man had been cleansed, if another touched them, he
became unclean. Confessions are like those waters whereby one hath
cleansed himself. Now to take up others' confessions, and the forms
of others, without the same affection, feeling, and brokenness of heart,
doth but defile us the more, when the heart doth not prescribe to the
tongue but the tongue to the heart. Or else men make some acknow
ledgments to God, but do not uncover their privy sore ; they are loath
to draw forth the state of their hearts into the notice and view of
conscience. This guile of spirit may be sometimes in God's children.
Moses had a privy sore which he was loath to disclose ; and therefore
when God would have sent him into Egypt, he pleads other things,
insufficiency, want of elocution, that he was a stammerer, that he had
not utterance. Ay ! but his carnal fear was the main ; therefore see
how God touches his privy sore : Exod. iv. 19, ' Arise, Moses ; go into
Egypt : the men that sought thy life are dead.' Why, Moses never
pleaded that ; he mentions other things that were true, that he was a
man of slow speech, and his brother Aaron was fitter ; but he never
pleads carnal fear : but the Lord knew what was at the bottom. So
it is with Christians ; many times we will confess this and that which
is a truth, and we may humble ourselves for it. Ay ! but there is a
privy sore yet kept secret. Therefore this open dealing with God is
very necessary to lay open before God whatever we know of our state
and way, for then God will be nigh to us. Out of self-love men spare
themselves, and will not judge and condemn themselves ; therefore
they deny, excuse, extenuate, or hypocritically confess, Oh, I am a
sinner ! and the like, but do not come openly.
2. It argueth somewhat of the spirit of adoption to put in the bill
of our complaint to our heavenly father, to draw up an indictment
against ourselves. To judge, that is irksome ; but to put in a bill of
complaint to a friend, or father, that savours of more ingenuity. To
tell God all our mind notes freedom and familiarity ; not such as is
bold, rude, nor a dress of words ; but such as is grave, serious, pro
ceeding from an inward sense of God, and hope of his mercy : 1 John
iii. 21, 'If our hearts condemn us not, then have we confidence towards
-God ; ' then we can deal with him as one friend with another, and
acquaint him with all our griefs and wants. A man had need walk
exactly that would maintain his freedom with God. There is a
freedom, as men may call it, such as is bold, rude, and reckless, in
words only ; but that which proceeds from confidence in God and his
mercy, that is a fruit of close walking ; we cannot have it in our hearts
without it.
3. It is the way to make us serious and affected with our condition.
248 SERMONS UPON PSALM CX1X. [SfiR, XXVIL
When we open our whole heart to God, then we shall be more
earnest for a remedy ; we content ourselves with some transient glances,
and imperfect knowledge of our estate, and so are not affected as we
should; a particular view of things most works with us. Look, as
Christ, the more particularly he is set forth, the more taking is the
object; when the lump of sweetness is dissolved, then it is tasted.
The more particularly we pry into our estate, the more we are affected,
and the more we shall see of the deceitfulness of our own hearts :
' When every one shall know his own sore and grief,' 2 Chron. vi. 29.
4. It will be of great advantage in the spiritual life to declare often
our whole estate to God ; for the more men know themselves the more
they mind God and their heavenly calling. Those men that make
conscience of declaring themselves to God will ever find lusts to be
mortified, doubts to be resolved, graces to be strengthened. A man
that doth not look after his estate, it runs into decay insensibly before
he is aware ; so when men grow negligent of their hearts, and never
think of giving an account to God, all runs to waste in -the soul.
Searching and self-examining Christians will be the most serious
Christians; for as they have a more distinct affective sense of their
condition, so they always find more work to do in the spiritual life.
They come to know what are their sins, and assaults, and conflicts,
and what further strength they may have in the way of holiness ; and
by this account they are engaged to walk more exactly, that they may
not provide matter against themselves : 1 Peter iii. 7, ' That their
prayers be not hindered ; ' that they may look God in the face with
more confidence.
Use IL. Let us clearly and openly declare our condition to the
Lord, our griefs and sorrows, and so our sins.
1. Our griefs and sorrows. Two things will quicken you to
this : — The inconvenience of any other way. What will you do ? If
you swallow your griefs, that will oppress the heart. The more we
unbosom ourselves to a friend, the more we find ease ; vent and
utterance doth lessen our passion. An oven stopped up is hotter within.
So the more close we are, the more we keep our own counsel, the
greater is our burden. Look, as wind when it is imprisoned in the
caverns of the earth causeth violent convulsions and earthquakes, but
if it find vent all is quiet, so it is with the heart ; when troubles are
kept close, then they become the greater burden, they make the heart
stormy, full of discontent ; but when we open ourselves, as Hannah
did her case to God, 1 Sam. i. 8, we are no more sad ; or if we go to
anything on this side God, our troubles increase. When a man hath
sorrow upon his heart, it is not the next ditch will yield him refreshing
and comfort, but he must go to the fountain of living water. If we
be afraid of an enemy without, our business is to strike in with God :
Prov. xvi. 7, ' When a man's ways please the Lord, he maketh even
his enemies to be at peace with him.' God hath the command of all
things ; he is first to be treated with, then there is hope and relief in
God. When we are humble and tractable in our affliction, when we
come and represent our case to him, the very thing gives us some
hope ; for the Lord doth all out of mercy. Therefore the very repre
senting our misery, as David: Ps. Ixix. 29, 'But I am poor and
VEK. 26.] SERMONS UPON PSALM cxix.
sorrowful ; ' that we are in a miserable forlorn condition ; if you have
nothing else to plead, this is that which moves God, and works upon
his bowels. Look, as beggars to move pity will uncover their sore«»,
that as it were by a silent oratory they may extort and draw forth
relief from you ; so go to the Lord and acquaint him with your condi
tion ; some hope will arise hence. Lord, I am weak and poor, deliver
me ; that is all the argument.
2. As to sins, let me tell you, go to God with clearness and open
ness ; reveal your whole state, tell him what are your temptations and
conflicts, and how your heart works. Though he knows it already by
his own omnisciency, yet let him know it by your own acknowledg
ments. Let him not know it as a judge, take notice of it so as to
punish you ; but go deal plainly, and confess your sins. To this end —
[1.] There will be need of light, that you may be able to judge of
things : Heb. v. 14, ' They have their senses exercised to discern both
good and evil.' When a man hath not only a speculative knowledge,
but hath his senses exercised, able to judge of the workings of his own
heart, he can discern what is of flesh and what is of spirit, and so can
give an account to God. When we have not only some naked theory,
we shall be able to see what is a temptation, where our help, and
where our weakness lies.
[2.] There needs observation of the workings of our own hearts.
A man that would give an account to God need to observe himself
narrowly, and keep his heart above all keepings. David, that saith
here, I declared my ways, saith elsewhere, I considered my ways. It
is but a formal account we can give without serious consideration ; we
must therefore * keep our hearts with all diligence/ Prov. iv. 23.
[3.] There needs in many cases a serious search. For instance, in.
deep desertion, when God withdraws the light of his countenance, and
men have not those wonted influences of grace, those glimpses of
favour, and quickenings of spirit, and enlargings of heart : Ps. Ixxvii. 6,
' I call to remembrance my song in the night : I commune with mine
own heart, and my spirit made diligent search/ When under any
despair of soul, trace it to its original cause : Wherein have I grieved
the Spirit of God ? So Lam. iii. 40, ' Let us search and try our ways/
There needs a very distinct and serious inquiry into the state of our
souls, that we may deal ingenuously with God, and lay open ourselves
before him.
Secondly, The second clause, and the Lord heard me.
Doct. After an ingenuous and open declaration of ourselves to God,
we find audience with him.
So did David, and so do all the saints. He was never yet wanting
to his people that deals sincerely with him in prayer. How doth God
manifest his audience ? Either inwardly by the Spirit, or outwardly by
providence.
First, Inwardly by his Spirit, when he begets a persuasion of their
acceptance with God, leaves an impression of confidence upon their
hearts, and a quietness in looking for the thing they had asked.
Before they have an answer of providence, they have a persuasion of
heart that their prayer hath been accepted. There is a great deal of
difference between accepting a prayer and granting a prayer. God's
250 SERMONS UPON PSALM CXIX. [SEE. XXVII.
acceptance is as soon as we pray, but the thing we beg for is another
thing and distinct : 1 John v. 14, 15, ' This is the confidence that we
have in him, that if we ask anything according to his will, he heareth
us ; and if we know that he hear us whatsoever we ask, we know that
we have the petitions that we desired of him.' God's hearing of us,
his audience, is a distinct thing from the answer of his providence ;
and therefore when he begets a confidence that we are heard, and the
soul begins to be quieted in God and look up for mercy, it is a sign of
his accepting our prayer, though the benefit be not actually bestowed.
David found a change in his heart many times, as if one 'had come and
told him the posture of his affairs was altered. It is otherwise with
you than it was when you began to pray ; therefore you have him in
the beginning of a psalm come in with bitter complaints and groaning ;
his eyes were ready to drop out with grief, and presently he breaks
out with thanksgiving, as Ps. vi. 8, 9, * Mine eye is consumed because
of grief; it waxeth old because of all mine enemies/ Presently,
' Depart from me all ye workers of iniquity, for the Lord hath heard
the voice of my weeping.' So Hannah, she had commended her
request to God, and was no more sad, 1 Sam. i. 16. That is one way
of answer ; when we have declared ourselves to the Lord, the heart
looks out to see what will come of its prayers ; it begins to rest, and is
quiet in God, and looks for some answer of the mercy.
The second consideration, that the outward mercy in his providence
is either in kind or in value. God doth not always answer us in kind,
by giving us the thing asked ; but doth give us something that is as
good or better, which contents the heart, by denying the thing desired,
and giving something equivalent. Many times we ask temporal
mercies, defence, victory, deliverance, and God gives spiritual ; we ask
deliverance and God gives patience, 2 Cor. xii. 8, 9. Paul asked
thrice that the thorn in the flesh might depart from him ; but God
gives him sufficient grace. God doth not answer us always according
to our will, but certainly according to our weal and profit. Many
times he will give the blessing in kind, but at other times he gives
the value of it, which is better. God may give temporal comfort in
kind, in anger ; but the value, the blessing, he never gives in anger,
but always in love. When they asked meat for their lusts, God gave
it in kind, in anger, Ps. Ixxviii. : ' And I gave them a king in my
wrath,' Hosea xiii. 11. When we are passionate and eager upon a
temporal request, God doth answer in wrath ; the mercy is more when
he gives us that which is better.
Thirdly, God delays many times when he doth not deny, for our
exercise.
1. To exercise our faith, to see if we can believe in him when we
see nothing, have no sensible proof of his good-will to us. The woman
of Canaan she comes to Christ, and first gets not a word from him —
Christ 'answered her nothing ;' afterwards Christ breaks off his
silence, and begins to speak, and his speech was more discouraging
than his silence. She meets with a rough answer : ' It is not meet
to give the children's bread unto dogs/ Then the woman turns this
rebuke into an encouragement, * Lord, the dogs eat the crumbs which
fall from their master's table/ Then Christ could hold no longer :
YER. 26.] SERMONS UPON PSALM cxix. 251
* 0 woman ! great is thy faith ; be it unto thee even as thou wilt,'
Mat. xv. So many times we come to God -and meet with a silent
oracle, cannot get an answer ; but if we get an answer, it may be we
begin to think God puts us off, as none of the sheep he is to look after.
Oh ! but when we wrestle through all these discouragements and
temptations, then 'great is thy faith.' In short, we pray for a
blessing ; and sometimes, though God love the suppliant, yet he doth
not seem to take notice of his desires, that he may humble him to the
dust, and may have a sense of his unworthiness, and pick an answer
out of God's silence, and grant out of his denial, and faith out of these
discouragements.
2. To exercise our patience : Heb. vi. 12, ' Be followers of them
who through faith and patience inherit the promises/ Our times are
always present with us, but God's time is not yet come. A hungry
stomach would have meat before it is roasted or sod. Impatient
longings must have green fruit, and will not stay till it be matured
and ripened. Now God will work us out of this impatience. The
troubles of the world are necessary for patience as well as faith.
3. To try our love. Though we be not feasted with felt comforts
and present benefits, yet God will try the deportment of his children,
if indeed he be the delight of their hearts : Isa. xxvi. 8, * Yea, in the
way of thy judgments, 0 Lord, have we waited for thee/ When we
love God, not only when our affections are bribed by some sensible
experience or comfort, but when we can love God in the way of his
judgments. A child of God is a strange creature ; he can love God
for his judgments, and fear him for his mercies. When our heart is
like lime, the more water you sprinkle upon it, the more it burns ;
our desires glow the more, the more disappointments we seem to meet
with. We love his benefits more than we love God, when we delight
in him only when he doth us good. But when we can delight in him
even when our desires are delayed, and nothing appears but tokens of
God's displeasure, this is delight indeed.
4. To enlarge our desires, that we may have a greater income of
his mercy, as a sack that is stretched out holds the more. God will
have the soul more stretched out when he means to fill it up with
grace. Delays increase importunities : c Ask, seek, knock,' Mat. vii.
If God will not come at the first asking, we must seek ; if seeking
will not bring him, we must knock, be importunate, have no Nay :
Luke xi. 8, ' For his importunity sake he will arise/ The man is
impudent ; he stands knocking, and will not be gone.
Fourthly, God may seem sometimes to deny a request, yet the end
of the request is accomplished. For instance, God's children they
have an end in their requests ; we pray for the means with respect to
.an end. Now many times God gives the end when he will deny the
means. Paul had grace sufficient, though the thorn in his flesh were
not removed, 2 Cor. xii. 9. A Christian prays for the light of God's
countenance, for sensible feeling of God's love. Why ? To strengthen
him in his way. Now God denies him comfort, because he will
do it by the word of promise, it shall not be by sensible comfort. We
pray for victory over such a lust, the mortification of such a sin.
Why ? That we may serve God more cheerfully. God denies such
252 SERMONS UPON PSALM CXIX. [SER. XXVIL
a degree of grace, because he will mortify a greater sin, which is pride
in the heart. And thus we miss the particular that we desire, yet
still we have the end of the request. We pray for giving success to
such an enterprise. Why? That we may serve God safely. God
will bring it about another way.
Fifthly, If God do not give us the blessings themselves we ask, yet
he gives us many experiences by the by in the manner of asking ; one
way or other something comes into the soul by praying to God ; as
those in Ps. Ixxxiv., their end was to go to Jerusalem, but in passing
through the valley of Baca, they met with a well by the way. So
we meet with something by the way, some light, or some sweet refresh
ing, some new consideration to set us a- work in the spiritual life. By
praying to God, unawares, unthought of by you, there are many
principles of faith drawn forth in the view of conscience not noted
before, some truth or other presented to the heart, or some spiritual
benefit that comes in with fresh light and power, that was never
aimed at by us.
Use 1. If God be so ready to hear his people, let us not throw away
our prayers as children shoot away their arrows; but let us observe
God's answer, what comes in upon every prayer. In every address-
you make to God, put the soul in a posture of expectation : Ps. v. 3,
' I will pray and look up ; ' and Ps. Ixxxv. 8, ' I will hear what God
the Lord will speak ; for he will speak peace unto his people.' See what
God speaks when you have been praying and calling upon him. It
argues a slight formal spirit when you do not observe what comes in
upon your addresses. To quicken you to this, know —
1. If you observe not his answer, God loseth a great deal of honour
and praise ; for it is said, Ps. 1. 15, ' Call upon me in time of trouble,
and I will deliver thee, and thou shalt glorify me/ Every answer of
prayer makes for the glory of God ; and Col. iv. 2, ' Continue in
prayer, and watch in the same with thanksgiving.' You are not only
to see how your hearts are carried out in prayer, but watch for God's
answer, that you may gather matter of praise. We should not be so
barren in gratulation as usually we are, if we were as ready to observe
our experiences as to lay forth our necessities.
2. You lose many an argument of trust and confidence. Answers
of prayer are an argument against atheism, which is so natural to us,,
and inbred in our hearts ; it persuades us that there is a gracious
being : Ps. Ixv. 2, ' 0 thou that hearest prayer, unto thee shall all
flesh come.' We have called upon him, and found that there is a
God, and against the natural unbelief which doubts of his truth in
his promises : Ps. xviii. 30, ' The word of the Lord is a tried word ;
he is a buckler to all those that trust in him/ Well, saith the soul, I
will build upon it another time; there is more than letters and
syllables in it; there is something that speaks God's heart. So-
Ps. cxvi. 2, ' The Lord hath heard my voice and my supplications :
because he hath inclined his ear unto me, therefore will I call upon
him as long as I live.' Promises shall not lie by as a dead stock ; I
will be pleading them.
3. It increaseth our love to God. When we see how mindful he is
of us, and kind to us in our necessities, it is a very taking thing.
26.] SERMONS UPON PSALM cxix. 253
Visits maintain friendship ; so when God is mindful of us, it maintains
an intercourse between God and us: Ps. cxvi. 1, 'I love the Lord,
because he hath heard my supplications/ Therefore observe what
comes in upon your prayers, especially when your hearts are earnestly
carried out by the impulses of his grace.
Use 2. To admire the goodness of God to poor creatures, that he
should be at leisure to attend our requests : ' I declared my ways, and
he heard me.5 When a poor soul, that is of no regard among men,
shall come with conflicts and temptations, and the Lord presently
hear him, it renders his grace truly admirable : Ps. xxxiv. 6, ' This
poor man cried, and the Lord heard him, and saved him out of all his
troubles.' He doth not say, this eminent prophet or this great king,
but this poor man. Oh, that such contemptible persons as we should
have such audience 1 For great ones here in the world to let a poor
man tell his tale at large, that would be counted great patience, much
more if he finds relief in the case. But beyond all this, observe the
goodness of God. The more we declare our ways, the sooner doth
he hear us ; he doth not turn away from us when we tell him plainly
we cannot believe in him, or trust in him. Come to a man and tell
him, You have made me great promises, but I cannot believe you
speak truth — this will provoke him ; but when you come to the Lord
and say, Lord, thou hast made a great many promises ; though we
cannot trust as we should, yet we have declared our sins, conflicts,
temptations, yet, Lord, pity our weakness.
Thirdly, Here is his petition, c Teach me thy statutes/
First, I observe, David having been once heard of God expects to
loe heard in the like manner again. Here, ' Thou hast heard me ; '
-and then comes with a new request, ' Teach me thy statutes/
Doct. 1. Those that have sped with God in one address, they
will be dealing with God for more mercy ; for so doth David. The
reason is —
1. Because God is where he was at first ; he is not weary by giving,
nor doth waste by giving; but what he hath done that he can do,
and will do still. 1 AM is God's name ; not I was, or will be ; for
ever remaining in the same constant tenor of goodness and power.
His providence is still new and fresh every morning. God is but one,
always like himself. He hath not so spent himself but he can work
again. Creatures have soon spent their allowance, but God cannot be
exhausted. There is no decay of love or power in him, no wrinkle
in the brow of eternity. There was, is, and will be a God.
2. Experience breeds confidence. The apostle teacheth us so, Rom.
v. 4. When we have had former experience of God's readiness to hear
us, it is an argument that breeds confidence of the like audience for
the future. * He that delivered me out of the mouth of the lion,' &c.
God, that hath been gracious, surely will be gracious still, for then
promises are sensibly confirmed, and then former mercies are pledges
of future. By giving, God becomes a debtor : Mat. vi. 25, 'Is not
life more than meat, and the body than raiment ? ' Our Saviour's
argument was this, If God give life, he will give food ; if a body, he
will give raiment. If he hath given grace, the earnest of the Spirit,
tie will give glory. If he hath given us Christ, he will give us other
254 SERMONS UPON PSALM CXIX. [SfiB. XXVII.
things together with him. If he hath begun with us, he will end with
us, Phil. i. 6. One mercy is the pledge of another.
3. We are endeared to God not only by acts of duty, but by every
act of mercy. What is the argument he urgeth for Sion : Zech. iii. 2,
' Is not this a brand plucked out of the fire ? The Lord rebuke thee,
Satan.' Have not I delivered Sion, and shall I suffer that to be de
stroyed which I have delivered ? The Lord urgeth his own mercy
and his former kindness.
Use. To quicken us not to grow weary of dealing with God. Let
us go often to God. Men think it an uncivil importunity to be re
quired to do more when they have done already ; Solomon gives us
that advice, Prov. xxv. 17, * Withdraw thy foot from thy neighbour's
house, lest he be weary of thee, and so hate thee.' Men waste by
giving, but God doth not ; when you have been with him, and he hath
done liberally for you, yet he upbraids you not. God, that hath
vouchsafed grace, you may desire the continuance of his grace, and to
crown his own grace.
Secondly, Observe, the mercy which he asks is God's help in a course
of holiness, namely, to walk worthy of the mercy.
Doct. 2. They that upon declaring their ways have found mercy
with God, their care should be to walk worthy of the mercy.
The Lord hath heard me. What then ? ' Teach me thy statutes/
So Ps. Ixxxv. 8, ' The Lord will speak peace to his people, but let them
no more return unto folly/ 'Mark, when God hath spoken peace,
when they have an answer of peace, after you have prayed to God,
take heed of turning to folly ; do not lose the favour you have got ;
walk more holily and more worthy of such a mercy : Mat. vi. 12,
' Forgive us our sins.' What then ? ' Lead us not into temptation/
Upon supposition the Lord hath forgiven us our sins, oh ! let us not
sin again. Many would invite God to favour their ways when they
have no respect to his ways, which is in effect to make God a servant
to our lust ; but if you would have mercy from the Lord, beg that you
might walk worthy of the mercy. The children of God should do so
upon a double ground — in point of prudence and thankfulness. la
point of prudence, as they have smarted under their former folly ; and
in point of thankfulness, as they have tasted the Lord's grace in his
answer.
1. When you have declared your way with brokenness and bitter
ness of heart, you have experience of the evil of sin ; and when you
know how bitter it is by sound remorse, it is folly to return to it again :
Josh. xxii. 17, mark the reason, ' Is the iniquity of Peor too little for
us, from which we are not cleansed unto this day?' Our former sense
of the evil of sin when declaring it should be a restraint to us, else
your cure is in vain. A man that is recovered out of a deep disease
is willing to escape the like again ; or, as Christ said to the man that
had an infirmity thirty-eight years, * Go thy way, sin no more, lest a
worse thing happen unto thee/ When a man hath had the bitter
sense of the fruit of sin, this will make him more cautious for the
future. They are foolish children that remember beating no longer
than it smarts, when they are scarce yet whole of the old wound.
Though God hath taken out the sting of the sin, and granted us com-
VEK. 27.] SERMONS UPON PSALM cxix. 255
fort, yet remember your former smart, that you may not fall into it
again.
2. Out of thankfulness for God's gracious answer. Every answer of
grace leaves an obligation upon the sinner that he may not offend God
again. See what a holy argument is used, Ezra ix. 13, 'Should we
after such a deliverance as this break thy commandment ? ' Will you
again relapse ? So Luke vii. 47, * For her sins are forgiven her,
therefore she loved much/ Grace melts the heart. When a man
hath received much mercy from God, his heart is wrought out into
thankfulness ; and the more they have been in sin, the more will they
be in godliness when once they have tasted the sweetness of pardon, and
had an answer of grace from God.
Thirdly, Note, they that would steer their course according to
God's holy will had need of the conduct and assistance of his Holy
Spirit ; for he goes to God, * Lord, teach me thy statutes/ Ps. xxv. 4 ;
1 Show me thy ways, 0 Lord, teach me thy paths ;' and Ps. xxvii. 11,
' Teach me thy way, 0 Lord, and lead me in a plain path, because of
mine enemies ;' and Ps. Ixxxvi. 11, 'Teach me thy way, 0 Lord, I
will walk in thy truth : unite my heart to fear thy name.' These
places show that he addressed himself to God that he might not follow
any sinful course in the time of trouble and temptation, that he might
not dishonour God.
SEKMON XXVIII.
Make me to understand the luay of thy precepts : so shall I talk
of thy wondrous works. — VER. 27.
IN the former verses the man of God layeth forth his calamitous condi
tion, and beggeth comfort and audience, not merely to prosper his
affairs, but to better his heart. Many will invite God to favour their
ways when they have no respect to his ways, which in effect is to
make him a servant to their lusts. But David's chiefest care was
about duty rather than success ; therefore he desireth God to direct
him how to walk in the way of his precepts ; his heart was much
upon that.
In the close of the former verse he had said, ' Teach me thy sta
tutes ; ' and here again, ' Make me to understand the way of thy
precepts,' &c.
In the words there is — (1.) A request; (2.) An argument. Where
in is intimated — (1st.) The fruit of divine illumination ; he should
thereby see his wondrous works. (2d.) His duty thereupon; then
will I talk of them. The word signifieth also to meditate. Sept. — I
will exercise myself. It should be his delight to think and speak of
the admirable goodness of God, and the divine excellencies of his
word, and the pleasures that result from the practice of it. (3d.) He
intimateth the sincerity of his desire, propounding this as his end,
That I may talk ; that I may be useful and edifying in my converse
with others.
256 SERMONS UPON PSALM CXIX. [SER. XXVIII.
The first thing that I shall observe is, that David doth so often beg
again and again for understanding.
. Doct. That a sound and saving knowledge of the truths of the
gospel is such a blessing as the children and people of God think they
can never enough ask of him.
We have abundant proof of it in so much of this psalm as we have
already gone over.
First, What is a sound saving knowledge ?
1. Such as doth establish the heart against all delusions, and keep-
eth us on truth's side. Many have some scraps of knowledge, loose
and uncertain motions,1 but they are not settled and grounded in the
truth, and therefore the unlearned and unstable are joined together :
2 Peter iii. 16, ' Which they that are unlearned and unstable wrest, as
they do also the other scriptures, to their own destruction.' Unskil
ful and unsettled Christians lie open to every fancy ; they have not
such a stock of truth as may keep them savoury and sound in the
faith. To be able to prattle a little in religion is not sound knowledge,
but we must be * grounded and settled in the faith,' Col. i. 23; that is,
have not only some floating opinion, but well-grounded persuasion of
the truth, so as we know we are upon firm ground, and dare ven
ture our souls upon it, and may build surely and safely upon such
principles. He calleth it elsewhere, Col. ii. 2, ' The riches of the full
assurance of understanding, to the acknowledgment of the mystery of
God, and of the Father, and of Christ/ When men rest contented with
obvious truths, or a slight knowledge of the common and easy prin
ciples of Christianity, there is not such an awe upon their practice,
nor any establishment of their judgments, but, like light chaff, they
are soon carried with the blasts of temptation, and the winds of error.
And therefore we need to ask again and again, ' Give me an under
standing of the way of thy precepts.'
2. A sound saving knowledge is such as causeth the soul to lie under
the dominion, life, and power of the truth, and aweth and commandeth
the heart into obedience : John viii. 32, ' Ye shall know the truth, and
the truth shall make you free;' when our knowledge freeth us from
the slavery of sin. In others, that content themselves with a naked
knowledge, truth is held captive, and cannot break out with any
sovereignty in their conversations: Rom. i. 18, * Holding the truth in
unrighteousness.' Lust beareth sway, but truth lieth under fetters and
restraint ; it may talk its fill, like a man in bonds, but it can do nothing.
3. When it giveth us prudence how to practise. This is that which
David beggeth of God, to understand the way of his precepts ; that is,
to be taught how to walk in each duty and point of conversation, after
what sort he may live and direct his life. It is not sufficient to know
the meaning of the word in general, to have a notional understanding
of it ; but to reduce it to practice, where, and when, and how we
ought to perform each action. Some have a naked model of truth,
are wise in generals, but fail in the application of the rule, and are to
seek in the ordering of their steps, and all particular cases : 1 Peter
iii. 7, * Husbands, dwell with your wives as men of knowledge.' Then
is a man a man of knowledge when he knoweth how to order the
1 Qu. 'notions' ? — ED.
YER. 27.] SERMONS UPON PSALM cxix. 257
passages of his life in every relation according to the will of God.
The narrow way of obedience is hardly found, hardly kept, and easily
mistaken, especially where prejudices, lusts, and interests, are apt to
pervert us. Therefore prudence to apply the rule is necessary : Ps.
cxix. 33, ' Teach me, 0 Lord, the way of thy statutes, that I may keep
it to the end ;' not only in the general points of faith and godliness,
but that it may season all our actions, that we may be made partakers
of the sweet refreshments that flow from it ; such a knowledge as
endeth in a taste : 1 Peter iii. 2, 3, ' As new-born babes desire the
sincere milk of the word, that ye may grow thereby, if so be ye have
tasted,' &c. So Ps. xix. 8, ' The statutes of the Lord are right, rejoicing
the heart ;' when we do so approve and follow the Lord's directions
that we experience the sweetness, and are acquainted with the peace
and joy in the Holy Ghost ; such an understanding as begets judgment
and feeling, or maketh us to find power and comfort in the word.
Secondly, The children of God think this can never be enough asked
of God. Why?
1. Because of the excellency of knowledge : ' Light is comfortable,
and it is a pleasant thing to behold the sun,' much more the light of
the gospel shining in upon our minds. Oh, what a pleasant thing is
that, when all clouds vanish, and the truths of God are fully cleared
up to the soul ! None knoweth the sweetness of it but he that hath
experienced it: Prov. xxiv. 13, 14, ' My son, eat thou honey because
it is good, and the honeycomb which is sweet to thy taste ; so shall the
knowledge of wisdom be unto thy soul, when thou hast found it.' The
more perfect the operation of any faculty of the soul is, the greater the
contentment. The conscience in the feeling of God's love, the heart
when it findeth liberty in the ways of God, and the understanding
upon the sight of the truth, cause all doubts and scruples to vanish.
Therefore certainly they that know anything of God will be pressing
to know more of his nature and will ; one degree draweth on another.
Moses desireth God, ' Tell me thy name,' Exod. iii. 13, 14. Then
' Show me thy glory,' Exod. xxxiii. 18. ' And he said, I beseech thee
show me thy glory.' And Hosea vi. 3, ' Then shall we know, if we
follow on to know the Lord/ They are not cloyed, but desire more.
The more men know the things of God, the more they admire them ;
the more they admire them, the more they love them ; and the more
they love them, the more they desire to know of them. And therefore
do they insist so much upon this request, ' Make me to understand the
way of thy precepts/
2. Because of the vastness and latitude of it. Knowledge is a grow
ing thing ; religion cannot be taken up all at once. We receive a
little now, and a little anon ; as narrow-mouthed vessels take in things
drop by drop. We read of Jesus Christ, that he grew in knowledge :
we do not read that he grew in grace : Luke ii. 52, ' He increased in
wisdom and stature ; ' as his body increased in stature, so his soul in
wisdom. And still Christians are growing in knowledge, and under
stand more of the mysteries of the gospel. Though speculative know
ledge may be at a stand, and a man may see round about the compass
of revealed truths, yet practical knowledge is never at a stand. Direc
tive, affective, operative knowledge is never at a stand, but increaseth,
VOL. VI. R
258 SERMONS UPON PSALM CXIX. [SER. XXVIIL
daily. And therefore the apostle saith, ' He that thinketh he knowetb
anything, knoweth nothing as he ought to know/ 1 Cor. viii. 2. Many
think they know as much as can be taught them ; surely they have
no experience.
3. Natural blindness is an obstinate disease, and hardly cured ;
therefore again and again we had need to pray, Open mine eys, teach
me thy statutes, make me to understand the way of thy precepts. Our
ignorance is great when it is cured in part. The clouds of temptation
and carnal affection cause it to return upon us, so that we know not
what we know. Therefore 'open my eyes, cause me to understand.'
Yea, the more we know, the more is our ignorance discovered to us :
Prov. xxx. 2, 3, ' Surely I am more brutish than any man, and have
not the understanding of a man : I neither learned wisdom, nor have
the knowledge of the holy ;' Job xlii. 5, c I have heard of thee by the
hearing of the ear, but now mine eye seeth thee.' Alas ! a poor little
hearsay knowledge availeth not. They abhor themselves when they
have more intimate acquaintance ; none so confident as a young pro
fessor that knoweth a few truths, but in a weak and imperfect manner.
The more we know indeed, the more sensible we are of our ignorance,
how liable to this mistake and that, that we dare not trust ourselves
for an hour.
4. Because of the profit that cometh by knowledge. All grace from
first to last cometh in by the understanding. God in the work of grace
followeth the order which he hath established in nature. Keason and
judgment are to go before the will ; and therefore, when the work of
grace is first begun in us, it beginneth in the understanding : * Be-
newed in knowledge/ Col. iii. 10. So the increase of grace : 2 Peter
i. 12, ' Grace be multiplied unto you through the knowledge of God,
and of Jesus Christ our Lord/ As the beginning is by light, so is all
the gradual progress of the spiritual life ; strength to bear afflictions,
strength in conflicts, is by powerful reasons ; yea, the perfect change
that is made in us in glory is by the vision of God : ' We shall see
him as he is, and shall be like him.' If we had more knowledge of
God and his ways, we should trust him more, fear him more, love him
more. Trust him, Ps. ix. 10, * And they that know thy name will put
their trust in thee ; for thou, Lord, hast not forsaken them that seek
thee.' If God were more known he would be better trusted : 2 Tim.
i. 12, ' I know whom I have believed ;' I dare trust him with my soul.
More feared : 3 John 11, * Beloved, follow not that which is evil, but
that which is good. • He that doth good is of God, he that doth evil
hath not seen God.' Eight thoughts of God would not let us sin so
freely ; one truth or other would fall upon us, and give check to the
temptation : as feared, so loved more. The more explicit thoughts we
have of his excellency, the more are our hearts drawn out to him : John
iv. 10, 'If thou knewest the gift/ &c. Christ would not lie by as a
neglected thing if he were more known in all his worth and excellency.
Use. The first use is to press you to get knowledge, and look upon
it as a singular grace if the Lord will give you to understand and
apply the comfort and direction of his holy word : John xv. 15, ' Hence
forth I call you not servants, for the servant knoweth not what his lord
doth ; but I have called you friends, for all things that I have heard
VER. 27.] SERMONS UPON PSALM cxix. 259
of my Father I have made known unto you.' To be taught the mind
of God is a greater act of friendship than if God should give a man all
the treasures of the world ; to make himself known so as you may love
him, fear him, trust him. When we can apply this for our comfort,
oh ! then, ' cry for knowledge, lift up thy voice for understanding ; seek
her as silver, and search for her as for hidden treasures,' Prov. ii. 3, 4.
Go to God, and be earnest with him, c Lord, make me to understand
the way of thy precepts.' We can walk in the ways of sin without a
teacher, but we cannot walk in the ways of God. And cry, lift up thy
voice. We are earnest for quickening and enlargement ; but be earnest
also for understanding. Now a large prayer without endeavours is
nothing worth. Dig in the mines of knowledge, search into the scrip
ture, do not gather up a few scattered notions, but look into the
bowels. Silver doth not lie on the surface of the earth, but deep in
the bottom of it, and will cost much labour and digging to come at.
If we would have any good stock of knowledge, which will prevent
vain thoughts, carnal discourse, abundance of heart-perplexing scruples
and doubts, and much darkness and uncomfortableness of spirit, it will
cost us some labour and pains. The more knowledge we have, the
more are we established against error : 2 Peter iii. 17, 'Ye therefore,
beloved, seeing ye know these things before, beware lest ye also being
led away with the error of the wicked, fall from your own steadfast
ness.' The more you have of this divine saving knowledge, the greater
check upon sin : Ps. cxix. 11, ' I have hid thy word in my heart, that
I might not sin against thee.' One truth or another will rise up in
defiance of the temptation. The greater the impulsion to duty, the
more of the law of God, the more it urgeth the conscience, Prov. vi. 22.
It maketh us more useful in all our relations : — Husbands, 1 Peter iii. 7,
' Dwell with them according to knowledge,' &c. Parents, Eph. vi. 4,
' Fathers, provoke not your children to wrath, but bring them up in
the nurture and admonition of the Lord/ Friends, Kom. xv. 14,
' And I myself also am persuaded of you my brethren, that ye also are
full of goodness, filled with all knowledge, able also to admonish one
another.' Magistrates, that they may discern Christ's interest, Ps. ii. 10,
'Be wise now, therefore, 0 kings, be instructed, ye judges of the earth/
When Solomon asked wisdom, the thing pleased the Lord. And
lastly, more comfortable in ourselves; that they may comfort and
build up one another whenever they meet together.
Use 2. To press you to grow in knowledge. None have such con
fidence and rejoicing in God as those that have a clear sight and
understanding of his will revealed in his word. Let your knowledge —
(1.) Be more comprehensive. At first our thoughts run in a narrow
channel. There are certain general truths absolutely necessary to
salvation, as concerning our misery by sin, and the sufficiency of Christ
to help us ; but if we might rest in these, why hath God given us so
copious a rule ? The general sort of Christians content themselves to
see with others' eyes, get the knowledge of a few truths, and look no
further. Why, then, hath God given so large a rule ? Fundamentals
are few ; believe them, live well, and you shall be saved. This is the
religion of most. This is as if a man in building should only be careful
to lay a good foundation, no matter for roof, windows, walls. If a
260 SERMONS UPON PSALM CXIX. [SER. XXY1II.
man should untile your house, and tell you the foundation standeth,
the main buttresses are safe, you would not like of it. A man is bound,
according to his capacity and opportunity, to know all scripture, the
consequences of every truth. God may and doth accept of our imper
fect knowledge, but not when men are negligent and do not use the
means. To be willingly ignorant of the lesser ways of God is a sin.
We should labour to know all that God hath revealed. (2.) More
distinct. Why ? Truths are best known in their frame and depend
ence ; as God's works of creation, when viewed singly and apart, every
day's work was good, but when viewed altogether in their correspond
ence and mutual proportion to each other, were very good, Gen. i. 31.
So all truths of God, take them singly, are good ; but when you have
them in their frame, and see how one suits with the other, and what a
sweet harmony there is between all the parts of religion, then they are
very good. (3.) More experimental, that you may taste the sweetness
and power of the truths that you know : Phil. iii. 10, c That I may
know him, and the power of his resurrection, and the fellowship of his
sufferings, being made conformable unto his death.' When we feel
what we know, that is a mighty confirmation. The senses give the
best demonstration. It is a disparagement to know Christ and be
never the better for him ; to have a knowledge of all the excellency
of Christ, and how suitable he is to the soul ; yet to feel nothing of
comfort and quickening in our consciences. (4.) More practical : 1
John ii. 3, 4, * And hereby we do know that we know him, if we keep
his commandments : he that saith I know him, and keepeth not his
commandments, is a liar, and the truth is not in him.' Otherwise it
is but a talking by rote, a man savingly knoweth no more than he
practiseth. He that doth but speak after others, it is a rehearsal rather
than a knowledge. What is practical light ? It is directive and per
suasive. (1st.) It is directive. A man grows more prudent, and more
able to guide his course according to the rules of religion ; faith is op
posed not only to ignorance but to folly : ' 0 ye fools, and slow of heart
to believe/ A man may be a knowing man, yet a very fool in spirituals,
if he hath not a knowledge how to guide him to trust in God, fear
God, love God, and serve God, Hosea xiv. 7. (2d.) That is practical
knowledge when it is persuasive, when it hath a lively force and efficacy
upon the heart.
Second point, Those whom God maketh to understand the way of his
precepts see wondrous things therein.
Ps. cxix. 18. ' Open thou mine eyes, that I may behold wondrous
things out of thy law.' Wonders are such things as do transcend our
capacity ; so all things about God are above the sphere of men, as the
things of men are above the capacity of beasts. Now, the more under
standing and insight we have in these things the more we wonder.
Wonder usually is the fruit of ignorance ; how then can knowledge
breed wonder ? The word discovers the ort, that it is so ; but the
manner how it is, and the wisdom of the contrivance, is that which
begets reverence and admiration in a gracious soul ; as Nazianzen saith
of the eternal generation of Christ, Let the eternal generation of God
be adored in silence. It is a marvellous thing to know that there are
three in one, the Son from eternity, begotten before all the world,
VEK. 27.] SERMONS UPON PSALM cxix. 261
&c. So when we look into these things, our knowledge doth only
show that they are ; but what they are, and how great they are, that
exceeds our capacity, and therefore we wonder.
1. The doctrines of the scripture are wonderful concerning God and
his works. The nature of God is a depth which we cannot fathom, no
more than a nutshell can empty the ocean : Ps. cxxxix. 6, ' Such
knowledge is too wonderful for me : it is high, I cannot attain unto it/ It
is above our capacity ; for a finite thing cannot comprehend an infinite.
The creation of all things out of nothing, we believe it upon the
testimony of the word, but it is too wonderful for us to search it to the
bottom ; yea, the framing of the body in the womb, so many different
things out of the same seed, as flesh, and bones, and muscles, and in
such an order and proportion : Ps. cxxxix. 14, ' I will praise thee, for
I am fearfully and wonderfully made : marvellous are thy works, and
that my soul knoweth right well.' If the commonness did not abate
our observation, we would wonder at it. So his providence in govern
ing every creature to their proper ends, especially his care over us, and
conduct of us. ' Many, 0 Lord, are thy wondrous works which thou
hast done, and thy thoughts which are to usward. They cannot be
reckoned up in order unto thee : if I would declare and speak of them,
they are more than can be numbered,' Ps. xl. 5. But especially the
redemption of mankind is wonderful: 1 Tim. iii. 16, 'And without
controversy great is the mystery of godliness : God was manifested in
the flesh, justified in the spirit, seen of angels, preached unto the
Gentiles, believed on in the world, received up into glory/ The mys
teries of the gospel, every time we think of them, should strike admi
ration into our hearts. It could not sink into the head of any creature
how to satisfy justice, and to make up the breach between God and
us. That a virgin should conceive ; the word be made flesh ; that
justice and mercy should so sweetly be brought together, and conspire
in the salvation of a lost sinner, all these are wonders ; and when we
come to believe them indeed, to draw forth comfort from them, these
are wonderful to us !
The law of God is wonderful. Look to the precept or the sanction.
Look to the precept. A wonderful purity there : ' I have seen an end
of all perfection ; but thy law is exceeding broad/ ver. 96 of this
psalm. When a child of God sees how the law reacheth every thought,
every motion, every operation of his soul, what wonderful purity is
here ! So a marvellous equity : ' The law is holy, just, and good ; '
and * the commandment is good/ Rom. vii. 4. God hath given us
such a law, if a man were free, yet, to ennoble his nature and live
happily, he would choose such a rule. Then to see such wise precepts
so ordered that in ten words God should comprise the whole duty of
man : Deut. iv. 6, ' Keep, therefore, and do them ; for this is your
wisdom, and your understanding in the sight of the nations/ First,
God hath provided in his law respects to himself. First the law pro
vides for God, then for the creature. In the first commandment,
' Thou shalt have no other gods before me ; ' there is the object
of worship. In the second, ' Thou shalt not make to thyself a graven
image/ &c., the means of worship. Then the manner of worship in
the third, ' Thou shalt not take the name of God in vain/ Then the
262 SERMONS UPON PSALM CXIX. [SER. XXVIII.
time of worship in the fourth, * Kemember to keep holy the Sabbath
day/ See how the Lord hath built up his law. Then as to men, see
first God provides for those viceroys that do represent the great God,
as our parents natural and civil, ' Honour thy father and thy mother/
&c. ; then our ordinary neighbour ; and there first for his life, and then
for his relations, ' Thou shalt not kill, shalt not commit adultery ; '
then for his goods, ' Thou shalt not steal ; ' then for his good name.
When a man sees the law of God in all its explications, when he con
siders the harmony and correspondence that is between all the parts
of the law, then he will cry out, 0 wonderful ! Come to the sanction
by which the law is established and confirmed, by promises and
rewards, such a ' far more exceeding and eternal weight of glory ; '
that a clod of earth should shine above the stars, and God provide
such a happiness for us that we should be like the angels ! Then
threatenings, that God hath appointed such a punishment to hold the
world in awe, as ' a worm that never dies, and the fire that never goes
out ;' the worm of conscience that shall vex us with the remembrance
of our past folly, and the wrath of God that shall punish us for dis
obedience, and torment us for evermore. Still, 0 wonderful ! So for
the gospel, every article of faith is a mystery to be wondered at — Quot
articuli, tot miracula. The disciples wondered when they saw the
structure of the temple. Oh, how may we wonder when we see the
spiritual temple, that is Jesus Christ in the fulness of his godhead !
God dwelt symbolically by outward representations in the temple, but
here he dwells bodily. When David had provided such a mass of
money, 1 Chron. xxix. 7-9, they fell a wondering. Oh, but when
the soul comes to view the unsearchable riches of grace in Christ Jesus,
then it may cry out, 0 wonderful ! When we see some rare plot,
all things suit harmoniously, we cry out, 0 wonderful ! This great
mystery of godliness, the more we look into it, the more will we wonder
at the wisdom of God discovered in and through Christ Jesus. For
external providences, to see how God answers prayers, how he brings
about our mercies according to our wants in a way we know not : Ps.
xvii. 7, ' Show thy marvellous loving-kindness, 0 thou that savest by
thy right hand them which put their trust in thee/ In the very com
mon favours that God vouchsafeth to us, there is something may be
observed that may make us wonder, either for the time, manner, or
measure. Also, in the internal effects of his grace upon the heart,
when a man is convinced, and his own heart is ripped up to him by the
power of the word, 1 Cor. xv. 25 ; Heb. iv. 12 ; and John iv. 29. As
when Christ had convinced the woman of Samaria, and ripped up her
life, she says, * Come, see a man that hath told me all that ever 1 did.'
When God comes in with such convictive evidence, and rips up our
privy thoughts, 0 wonderful. But especially in changing and renew
ing the heart; when a lion shall be turned into a lamb, a dunghill
become a bed of spices, a swine become a saint, a persecutor an apostle,
we, that had such bolts and restraints of sin upon us, when we get out ;
when we that were so wedded to sensual delights and worldly vanities
are brought to delight in God, this is truly admirable ! 2 Peter i. 9,
' He hath called us out of darkness into his marvellous light/ And
then the comfort we have by the word of God, and the marvellous
VER. 27.] SERMONS UPON PSALM cxix. 263
sweetness the practice of it diffuseth through the soul, it is unspeak
able and glorious, 1 Peter i. 8. So Phil. iv. 7, ' The peace of God that
passes understanding shall guard your hearts,' &c. When a man hath
settling and composure of spirit in the midst of tempests and storms,
the heart is guarded against all fears and sorrows. When we consider
what God hath done for our souls, every grace is a wonder : to depend
upon what we see not ; to be safe in the midst of a storm ; to die, yet
live ; to be poor, yet make many rich ; to have nothing, yet possess all
things ; these operations of grace are all wonders.
Use 1. It informeth us that a man must be -carried above his own
sense, reason, and light, to understand such wonderful things. It is
the apostle's argument : 1 Cor. ii. 9, 10, ' Eye hath not seen, nor ear
heard, neither have entered into the heart of man, the things which God
hath prepared for them that love him. But God hath revealed them to
us by his Spirit ; for the Spirit searcheth all things, yea, the deep things
of God.' All things are seen by a suitable light, spiritual things are
spiritually discerned, divine things by a divine light — Non loquendum
de Deo sine lumine. If beasts would judge of human affairs, they must
have the reason of men ; if men of divine things, they must have divine
illumination. There is a cognation between the faculty and the object.
2. It informeth us what reason we have to respect the word of God.
Many curious wits despise it as a mean knowledge in comparison of
Aristotle, Plato, &c. All the doctrines of it are a continued mystery ;
there is nothing vulgar and of small moment there. If there be some
rudiments, something common with other writings, there are greater
things than these, even the deep things of God. Never was there such
a revelation made to the world as this. You despise that which angels
wonder at : Eph. iii. 10, ' And to make all men see what is the fellow
ship of the mystery, which from the beginning of the world hath been
hid in God, who created all things in Jesus Christ : to the intent that
now unto the principalities and powers in heavenly places might be
known by the church the manifold wisdom of God.' And 1 Peter
i. 12, ' Which things the angels desire to look into.' David saith, 'Thy
testimonies are wonderful, therefore doth my soul keep them/ Oh, let
this book of God be more dear to us ! Oh, what trifles are all worldly
riches to the unsearchable riches of the Lord's grace ! Oh, how stupid
are they that are not taken with such great things as these 1
3. Examine your profiting. It is one degree of profit to see so much
in the word of God as to admire at it. Admire God's transcendent
goodness in the pardon of sins. God giveth us such admirable precepts,
assisting us in the performance of them, accepting our imperfect obed
ience ; this giveth wonderful comfort in all our afflictions.
Thirdly, Observe, he that is sensible of the wondrous things that are
in God's word will be talking of them.
1. It will be so.
2. It should be so.
1. It will be so. When the heart is deeply affected, the tongue
cannot hold, but will run out in expressions of it; for * out of the abund
ance of the heart the mouth speaketh.' When cheered and revived in
their afflictions, they are transported with the thought, with the ex
cellency of God : Ps. Ixvi. 15, ' Come, and I will tell you what God
264 SERMONS UPON PSALM CXIX. [SER. XXVIII.
hath done for my soul/ The woman, when she had found the lost
groat, calleth her neighbours to rejoice with her. He that hath but a
cold knowledge, will not be so full of good discourse.
2. It should be so, in a threefold respect — for the honour of God, the
edification of others, and for our own profit.
[1.] For the honour of God, to whom we are so much indebted, to
bring him into request with those about us. Experience deserveth
praise ; when you have found the Messiah, call one another to him :
John i. 41-45, 'Andrew calleth Peter, and saith unto him, We have
found the Messias ; and Philip calleth Nathanael and saith unto him,
We have found him of whom Moses in the law, and the prophets did
write, Jesus of Nazareth the son of Joseph.'
[2.] For the edification of others : Luke xxii. 32, 'And thou being
converted, strengthen thy brethren.' True grace is communicative as
fire, &c.
[3.] For our own profit. He that useth his knowledge shall have
more ; whereas, on the contrary, full breasts, if not sucked, become
dry. In the dividing, the loaves increased. All gifts, but much more
spiritual, which are the best, are improved by exercise.
Well, then, get a sense and experience of God's truth, and then
speak of it to others. That which we have seen we are best able to
report of. God giveth us experiences to this end, that we may be
able to speak of it to others. None can speak with such confidence as
those that have felt what they speak. Christ saith those that come
to him shall not only have a spring of comfort themselves, but flow
forth to others : John vii. 38, 'He that belie veth on me, as the scrip
ture hath said, out of his belly shall flow rivers of living water/
Fourth point, In our desires of knowledge it is meet to propound a
good end ; as David here beggeth understanding, that he might see and
discover to others what he had found in God's law. To know that we
may know is foolish curiosity ; to know that we may be known is
vanity and ostentation ; to see that we may sell our knowledge is base
ness and covetousness. To edify others, this is charity ; to be edified
ourselves, this is wisdom. Good things must be sought to a good end :
* Ye ask and receive not, because ye ask amiss, to consume it upon your
lusts/ James iv. 3. All things must be sought for to holy ends, to
glorify God ; much more spiritual gifts. The only good end is God's
glory : ' Open thou my lips, that I may show forth thy praise/ Ps. li.
15. We are to desire knowledge, that we may the more enjoy God,
and the more glorify him.
There is a natural desire of knowledge, even of divine knowledge ;
but we must look to our ends, that we may grow in grace, 1 Peter ii.
3 ; that we may be more useful for God ; not merely to store the head
with notions, or to vaunt it over others, as having attained more than
they. No ; it should be only to do good to our own souls, and to save
others : Kom. xv. 14, ' I am persuaded that ye are filled with all
knowledge, and able to admonish one another/ But now, to make a
market of our knowledge, or to use it for our vile ends, that is naught.
Not for boasting, ostentation, curiosity, and vain speculation, but for
practice, should be our end. When we improve our stock well, we
please God, and shall have eternal profit ourselves.
VER. 28.] SERMONS UPON PSALM cxix. 265
SERMON XXIX.
My soul meltethfor heaviness : strengthen thou me according to thy
word. — VER. 28.
A CHRISTIAN should neither be humbled to the degree of dejection, nor
confident to the degree of security; and therefore he is to have a
double eye, upon God and upon himself, upon his own necessities and
upon God's all-sufficiency. You have both represented in this verse (as
often in this psalm), his case and his petition.
1. His case is represented, my soul meltethfor heaviness.
2. His petition and request to God, strengthen thou me according to
thy ivord.
First, His case, ' My soul melteth for heaviness/ In the original
the word signifies ' droppeth away/ The Septuagint hath it thus, ' My
soul fell asleep through weariness/ Probably by a fault of the tran
scribers, one word for another. My soul droppeth. It may relate — (1.)
To the plenty of his tears, as the word is used in scripture : Job xvi.
20, ' My friends scorn me ; but mine eye poureth out tears unto God/ or
droppeth to God, the same word ; so it notes his deep sorrow and sense
of his condition. The like allusion is in Josh. vii. 5, ' The heart of the
people melted, and became as water/ Or, (2.) It relates to his languish
ing under the extremity of his sorrow ; as an unctuous thing wasteth
by dropping, so was his soul even dropping away. Such a like expres
sion is used in Ps. cvii. 26, ' Their soul is melted because of trouble ; '
and of Jesus Christ, whose strength was exhausted by the greatness of
his sorrows, it is said, Ps. xxii. 14, ' I am poured out like water; all my
bones are out of joint ; my heart is like wax, it is melted in the midst
of my bowels/ Be the allusion either to the one or to the other, either to
the dropping of tears or to the melting and wasting away of what is
fat and unctuous, it notes a vehement sorrow and brokenness of heart,,
that is clear : his soul was even melting away ; and unless God did
help him, he could hold out no longer.
Doct. That God's children oftentimes lie under the exercise of such
deep and pressing sorrow as is not incident to other men.
David expresseth himself here as in a languishing condition which
is not ordinary, ' My soul droppeth or melteth away for heaviness/
The reasons of the point are three : —
1. Their burdens are greater.
2. They have a greater sense than others.
3. Their exercise is greater, because their reward and comfort is so
great.
1. Their burdens are greater than others, as temptation, desertion,
trouble for sin. The good and evil of the spiritual life is greater than
the good and evil of any other life whatsoever. As their joys are un
speakable and glorious, so their sorrows are sometimes above expres
sion : * A wounded spirit who can bear ? ' Prov. xviii. 14. Common
natural courage will carry a man through other afflictions, oh ! but
when the arrows of the Almighty stick in their heart, Job. vi. 3, that
is an insupportable burden. According to the excellency of any life,
266 SERMONS UPON PSALM CXIX. [SER. XXIX.
so are the annoyances and the benefits of that life. Man, that hath a
higher life than the beasts, is more capable of delights and sorrows
than beasts are of pain and pleasure ; and so a Christian that lives the
life of faith is more capable of a higher burden. Consider, they that
live a spiritual life have immediately to do with the infinite and eter
nal God ; and therefore when he creates joy in the heart, oh, what a
joy is that ! And when God doth but lay his hand upon them, how
great is their trouble ! Sin is a heavier burden than affliction, and
the wrath of God than the displeasure of man — Coelestis ira quospre-
mit miseros facit, Tiumana nullos. Evils of an eternal influence are
more than temporal, therefore must needs be greater and more bur
densome.
2. They have a greater sense than others, their hearts being en-
tendered by religion. None have so quick a feeling as the children of
God. Why ? Because they have a clearer understanding, and more
tender and delicate affections.
[1.] Because they have a clearer understanding, and see more into
the nature of things than those that are drowned in present delights
and contentments. The loss of God's favour carnal men know not
how to value, but the saints prefer it above life : ' The favour of God
is better than life,' Ps. Ixiii. 3. Therefore, if the Lord do but suspend
the wonted manifestations of his grace and favour, how are their hearts
troubled ! ' Thou didst hide thy face, and I was troubled,' Ps. xxx.
7. A child of God, that lives by his favour, cannot brook his absence ;
therefore, when they lose the sweet sense of his favour and reconcilia
tion with him, oh, what a trouble is this to their souls ! Other men
make no reckoning of it at all. And so for sin, common spirits value
it only by the damage it doth to their worldly interests ; when it costs
them dear, they may hang the head : Jer. ii. 9, ' Now know what an
evil and bitter thing it is to forsake the Lord/ A worldly man may
know something of the evil of sin in the effects of it, but a child of
God seeth into the nature of it ; they value it by the wrong, by the
offence that is done to God, and so are humbled more for the evil in
sin, than for the evil after sin. So for the wrath of God ; carnal men
have gross thoughts of it, and may howl upon their beds when their
pleasant things are taken from them ; but God's children are humbled
because their father is angry ; they observe more the displeasure of
God in afflicting providences than others do ; and one spark of God's
wrath lighting into their consciences, oh, what sad effects doth it work !
more than all other straits whatsoever. Thus they have a clearer
understanding, they see more into the dreadfulness of God's wrath,
into the evil of sin, and they know how to prize and value his favour
more than others.
[2.] They have delicate and tender affections. Grace, that gives us
a new heart, doth also give us a soft heart: Ezek. xxxvi. 26, * I will
put a new heart into them.' What kind of heart ? ' A heart of flesh/
as the old heart that is taken out is a heart of stone. A new soft
heart doth sooner receive the impression of divine terror than another
heart doth. A stamp is more easily left upon wax, or a soft thing,
than upon a stone. Or thus, a slave hath a thicker skin than one
nobly born, tenderly brought up; therefore he is not so sensible of
28.] SERMONS UPON PSALM cxix. 267
• stripes. A wicked man hath more cause to be .troubled than a godly
man ; but he is not a man of sense ; he hath a heart of stone, and
therefore is not so affected either with God's dealings with him, or his
dealings with God. Look, as the weight of the blows must not only
be considered, but the delicateness of the constitution, so, because their
hearts are of a softer and more tender constitution, being hearts of
flesh, and receptive of a deeper impression, therefore their sorrows
exceed the sorrows of other men.
3. The good that they expect is exceeding great, and their exercise
is accordingly ; for after the rate of our comforts so are our afflictions.
Wicked men, that have nothing to expect in the world to come but
horrors and pains, they wallow now in ease and plenty : Luke xvi. 25,
* Son, in thy lifetime thou receivedst thy good things/ God will be
behindhand with none of his creatures ; those that do him common
service have common blessings in a larger measure than his own peo
ple have ; they have their good things, that is, such as their hearts
ehoose and affect. But now good men, that expect another happiness,
they must be content to be harassed and exercised, that they may be
fitted and prepared for the enjoyment of this happiness. As the stones
that were to be set in the temple were to be hewn and squared, so are
they to be hewn, squared, and exercised with bitter and sharp things,
that they may be prepared for the more glory.
Use 1. Then carnal men are not fit to judge of the saints when they
report their experiences, if it be with' them above the rate of other
men. When afflicted consciences speak of their wounds, or revived
hearts of their comforts, their joys are supernatural, and so are their
sorrows ; arid therefore a natural man thinks all to be but fancy, all
those joys of the Spirit, that they are but fanatic delusions; and he
doth not understand the weight of their sorrows. When a man is
well to see to, and hath health, strength, and wealth, they marvel
what should make such a man heavy ; all their care is to eat, drink,
and be merry ; and therefore because they are not acquainted with
the exercises of a feeling conscience, they think all this trouble is but
a little mopishness and melancholy. Poor contrite sinners, who are
ready to weep out their hearts at their eyes, can only understand such
expressions as these, * My soul melteth away for heaviness.' There is
another manner of thing in trouble of conscience than the carnal world
doth imagine ; and many that have all well about them, great estates,
much befriended and esteemed in the world, yea, for the best things,
yet when God hides his face, poor souls, how are they troubled ! If
he do but let a spark of his wrath into their conscience, and hide his
face from them, it is a greater burden to them than all the miseries
of the world.
David was a man valiant, that had ' a heart as the heart of a Son/
2 Sam. xvii. 10. He was a man cheerful, called ' the sweet singer of
Israel/ 2 Sam. xxiii. 1 ; of a ruddy sanguine complexion, and a great
master of music. He was no fool, but a man wise as the angel of
God ; and yet you see what a bitter sense he had of his spiritual con
dition. And when a man so stout and valiant, so cheerful, so wise,
complains so heavily, will you count this mopishness and foolish
melancholy ? But alas 1 men that never knew the weight of sin can-
268 SERMONS UPON PSALM CXI*. [SER. XXIX.
not otherwise conceive of it; they were never acquainted with the
infiniteness of God, nor power of his anger, and have not a due sense
of eternity ; therefore they think so slightly of these matters of the
spiritual life.
Use 2. Be not too secure of spiritual joys. We warn you often of
security, or falling asleep in temporal comforts, and we must warn you
of this kind of security also in spiritual. All things change. You
may find David in this psalm in a different posture of spirit ; some
times rejoicing in the word of God above all riches, and at other times
his soul melteth away for very heaviness. God's own people are liable
to great trouble of spirit ; therefore you should not be secure as to
these spiritual enjoyments, which come and go according to God's
pleasure. Men that build too much upon spiritual suavities or sensible
consolations occasion a snare to their own souls ; partly as they are
less watchful for the present (like mariners which have been at sea,
when they get into the haven, take down their tackling, and make
merry, and think never to see storm more), and so lose that which
they are so confident of keeping ; by their negligence and carelessness
their spiritual comfort is gone. And there is another mischief — the
loss is more heavy, because it was never thought of. And therefore
in preparation of heart we should be ready to lose our inward com
forts, as well as estates and outward conveniences. In heaven alone
we have continual day without cloudings or night; but here there
will be changes.
Use 3. Let us not judge of our condition if this should be our caser
that is, if we should lie under pressing troubles, such as do even break
our spirits. This was the case of the Son of God; his soul was
troubled, and he knew not what to say : John xii. 27, ' My soul is
troubled ; what shall I say ? ' And many of his choicest servants have
been sorely exercised — Heman, an heir of heaven, and yet compassed
about with the pains of hell ; Job not only spoiled of all his goods,
but for a time shut out from the comforts of God's Spirit. Our busi
ness in such a case is not to examine and judge, but to trust. Neither
to determine of our condition one side or other, but to stay our hearts
upon God, and so to make use of offers and inviting promises, when
we cannot make use of conditional and assuring promises. So Isa. 1.
10, ' He that walketh in darkness, and seeth no light/ is directed, ' let
him trust in the name of the Lord/ That is our business in such a
case of deep distress, to make a new title rather than dispute the old
one ; and stay our hearts on God's mercy.
Thus much concerning David's case ; which because it often comes
under consideration in this Psalm, I would pass over more briefly.
Secondly, I come from David's case to his petition or request to
God, ' Strengthen thou me according to thy word.' Where you have —
1. The request itself.
2. An argument to enforce it.
First, The request itself, ' Strengthen me;' that is the benefit asked.
Doct. 1. Observe this in the general, he doth but now and then
drop out a request for temporal safety, but all along his main desire
is for grace and for support rather than deliverance.
The children of God, the main thing that their hearts run upon is
VER. 28.] SERMONS UPON PSALM cxix. 269
sustentation and spiritual support rather than outward deliverance :
Ps. cxxxviii. 3, * I called upon the Lord, and he heard me, and
strengthened me with strength in my soul.' Mark, David judgeth
that to be an audience, to be a hearing of prayer ; though he had not
deliverance, yet he had experience of inward comfort, that was it which
supported him. The children of God value themselves by the inward
man, rather than the outward. What David here prays for himself,
Paul prays for others: Eph. iii. 16, 'That he would grant you, ac
cording to the riches of his glory, to be strengthened with might by
his Spirit in the inner man.' Yea, they are contented with the decays
of the outward man, so that the inward man may increase in strength :
2 Cor. iv. 16, ' Though our outward man perish, yet the inward man
is renewed day by day.' The outward man in Paul's dialect is the
body, with the conveniences and all the appurtenances thereof, as
health, beauty, strength, wealth ; all this is the outward man. Now
this is not a Christian's desire, to increase in the world, or to make a
fair show in the flesh ; no, but his heart is set upon this, to grow
stronger in the spirit, that the soul, as furnished with the graces of the
Spirit, may thrive; this is the inner man. To insist upon this a little.
1. It is the inward man that is esteemed with God, and therefore
that is it the saints mainly look after. God doth not look upon men
according to their outward condition, pomp, and appearances in the
world, but according to the inward endowments of the heart : 1 Sam.
xvi. 7, ' Man's eye is upon the outward appearance, but God regards
the heart ;' and ' the hidden man of the heart/ that is said to be ' an
ornament of great price with God,' 1 Peter iii. 4. Intellectual beauty
is that which is esteemed in heaven, and spiritual wealth is only
current in the other world. Poor creatures, that are led by sense, they
esteem one another by these outward things ; but God esteems men
by grace, by the soul, how that is cherished and strengthened ; and
though we are otherwise never so well accomplished, we are hated if
we have not his image stamped upon us.
2. The everlasting welfare of the whole person depends upon the
flourishing of the inward man. When we come to put off the upper
garment of the flesh, the poor soul will be destitute, naked, and har-
bourless, if we have made no provision for it, 2 Cor. v. 3, and then
both body and soul are undone for ever. When the soul is to be
thrown out of doors, whither will it go, if it hath not an eternal build
ing in heaven to receive it ? The soul is the man ; the body follows
the state of the soul, but the soul doth not follow the state of the body.
The life of God, which he doth begin in the soul, does in time renew
and perfect the body too. The apostle saith, Kom. vi. 11, ' The Spirit
that now dwelleth in us will raise up our mortal bodies.' But now
those that seek to preserve the outward man with the neglect of the
inner, in time ruin both body and soul. Well, then, here is their care.
3. The loss of the outward man may be recompensed and made up
by the strength of grace that is put into the inner man, but the loss
of the inner man cannot be made up by the perfections of the out
ward man. A man that is afflicted in his outward estate, God makes
it up in grace ; if he makes him rich in faith, in the experiences of his
favour, the loss is made up and supplied more abundantly ; and the
270 SERMONS UPON PSALM CXIX. [SEB. XXIX,
children of God can comfort themselves in this, that their inward man
is strengthened and renewed day by day, 2 Cor. iv. 16 ; so that a man
may be happy notwithstanding breaches made upon the outward man.
But when there is a wounded spirit, and God breaks into the inward
man, then what good will riches, estate, and all these things do?
They are as unsavoury things as the white of an egg.
4. The outward man may fit us for converse with men, but the in
ward man with God. We need bodies, and organs of speech, and
reason, and present supplies, which fit us to converse with men ; but
we converse with God by thoughts and by grace, and by the perfec
tions of the inward man ; this fits us for communion with him.
5. The life and strength of the inward man is a more noble thing
than the strength of the outward man or the bodily life, for it draws
nearer to the life of God, as the life and strength of the body draws
nearer to the life, pleasure, and happiness of a beast. By the bodily
life we eat, drink, labour, sleep, and so do the beasts ; yea, many of
the beasts excel us in the perfection of that kind of life. Lions excel
in strength, roes in swiftness, eagles in long age ; none of their plea
sures are soured with remorse of conscience. But the inward spiritual
life is called the life of God, Eph. iv. 18.
6. The inward life is the beginning of our life in heaven. A glori
fied saint and a saint militant upon earth both live the life of God ;
and the life of grace is the same life for kind, though not for degree ;
and one that is glorified and one here upon earth differ but as a child
and a man. But now the life of sense and the life of grace differ as
a toad and a man, not only in degree, but also in kind.
7. Yet further, this is that great thing which God hath been at such
great expense about, to raise the being of the new creature : John vi.
51, * This is my flesh, which I give for the life of the world/ The
supports, the strength of the inward man cost dearer than all other
comforts whatsoever : it must have nobler supports, it must have the
blood of Christ, daily supplies from heaven. But the other life is
called the life of our hands, Isa. Ivii. 10. We patch up to ourselves
some conveniences for the sensible life by labour and service here in
the world. Well, then, this is that which the children of God do
mostly look after, that the inward life may be kept free from annoy
ance, and fit for the purposes of grace.
Use. The use of this is to check our carnal and preposterous care
for the outward man, to the neglect of the inward. How much are we
for the outward man, that it may be well fed and well clothed, well
at ease for the present life 1 There is all our care ; but not so careful
to get the soul furnished with grace, and strengthened and renewed
by continued influences from Christ. Certainly if men did look after
soul-strength, they would be more careful to wait upon God for his
blessing. You may know the disproportion of your care for outward
things and for the inward man by these questions.
1. How much do you prize God's day, the means of grace, oppor
tunities of worship, that are for the inward man ? The Sabbath-day
is a feast-day for souls. Now, when men are weary of it, it is the
most burdensome day of all the week round: Amos viii. 5, 'When will
the Sabbath be gone, that we may set forth wheat ? ' It is a siga
VER. 28.] SERMONS UPON PSALM cxix. 271
they are carnal, when men count that day the only lost day : as Seneca
saith of the Jews, they lost the full seventh of their lives, speaking of
the Sabbath-day. So carnal men think it is a lost day to them, they
look upon the Sabbath as a melancholy interruption of their affairs
and business. The apostle James saith of those that are begotten by
God, chap. i. 9, that they are 'swift to hear.' Certainly they that
have an inward man to maintain, another life than an outward and
animal life, must have the supply and will look after the comforts of it.
2. Consider how differently we are concerned with bodily and soul
concernments. If the body be but a little diseased, if we want an
appetite to a meal, or a little sleep in the night, we complain of it
presently ; we inquire what is the cause, and look for a remedy. But
what a wonderful disproportion is there as to the soul ! It is a strange
expression that, 3 John 2, ' I wish that thy body prosper as thy soul
prospers.' Alas ! we may say of the most, Oh, that their souls did
prosper as their bodies, as they flourish in the conveniencies of the out
ward man !
3. What care have you for the inward man, to adorn the soul, to
beautify it with grace, that it may be of price and esteem with God,
or to fortify it with grace ? Now, when all our strength and travail is
laid out for that which doth not conduce to the inward life, Isaiah
Iv. 2, and we lay out our money for that which is not bread, it is a
sign we are wholly carnal. We read in ecclesiastical story of one that
wept when he saw a wanton woman decking herself with a great deal
of care to please her lovers ; saith he, Have I been so careful to deck
my soul for Christ Jesus ?
4. Do you take in spiritual refreshments, even when afflictions
abound? 2 Cor. i. 5, ' As the sufferings of Christ abound in us, so our
consolation also aboundeth by Christ;' then you are affected as the
children of God, whose heart and care runs out mainly for the in
ward man. This in general.
Doct. 2. Secondly, more especially observe he goes to God for
strength. Let me show —
1. What is this spiritual strength.
2. How it is given out.
3. How God is concerned in it. David goes to God, ' Lord,
strengthen me.'
First, What spiritual strength is. It is God's perfecting of his
work. Strength supposeth life, therefore in general it is God's renewed
influence ; when he hath planted habits of grace, he comes and
strengthens. There is gratia prceveniens, operans, et co-operans — there
is preventing grace, working grace, and co- working grace. Preventing
grace is when God converts us, when the Lord turns us to himself, and
doth plant grace in the soul at first. Working grace is when God
strengthens the habit. Co-working grace, when God stirs up the act,
and helps us in the exercise of the grace we have. First he plants
grace into the heart, then there is a constant influence, as the two
olive-trees in Zechariah were always dropping into the lamps; and
then by excitation and co-operation he stirs it up. Saith Austin,
"Unless God gives us the faculties, and unless he gives us the will, we
can do nothing ; and unless he concurs with the exercise of these
5V72 SERMONS UPON PSALM CXIX, [SEB. XXIX.
faculties, still we cannot work in the spiritual life as we ought to do ;
and therefore first God infuseth grace, and then strengthens grace ;
first he worketh in us, then by us. First we are objects of his work,
then instruments, to show wherein the strength of the soul lies.
1. There are planted in the soul habits of grace. There are not
only high operations of grace, but permanent and fixed habits, the
seed of God that remaineth within us, 1 John Hi. 9, which cannot be
the indwelling of the Spirit ; for this seed of God is some created
thing : Ps. li. 10, ' Create in me a clean heart, 0 God ;' and it is some
thing that grows : 2 Peter iii. 6, ' Grow in grace.' And therefore it
is evident there are habits of grace planted in the soul, a good stock
that we have from God at first, called * the good treasure of the heart/
Mat. xii. These habits of grace are called ' armour of God,' ' the
shield of faith,' * the helmet of salvation.' This is the strength of
the soul.
2. But besides this, there is a continuance and an increase of these
graces, when the Lord confirms his work, and perfects what he hath
begun, Phil. i. 16. The apostle most notably sets it forth : 1 Peter
v. 10, ' The God of all grace make you perfect, stablish, strengthen,
settle you.' All these words concern the habit, or the seed of grace in
the soul ; and to show God's concurrence towards our preservation
in the spiritual state, he useth these words, ' Make you perfect ;' that
notes the addition of degrees that are yet wanting ; ' stablish you/
that notes defending that grace which is already planted in the heart
from temptation and dangers ; and * strengthen you/ that is, give you
power for action or ability for working ; and ' settle you/ that is to
fasten the root more and more. All may be represented in a tree.
Look, as a tree grown downward in the root is defended from the nip
ping of the weather, and stablished and strengthened against injuries
from beasts, and being filled with sap, springs forth, and becomes
fruitful ; so the Lord settle you, &c.
3. There is a concurrence of God to the act. Grace in habit is not
enough, but it must be actuated and directed. About the act there
are two things : The Holy Spirit actuates the grace that is implanted,
draws it forth into exercise ; so it is said, Phil. ii. 13, 'It is God that
worketh in you both to will and to do/ that is, he does apply that
grace in our heart, set it a- work ; and then there is a directing or regu
lation of the soul to action : 2 Thes. iii. 5, ' The Lord direct your
hearts into the love of God/ &c. Thus God plants grace in the heart
by preventing us with his mercy and loving-kindness, taking us into
favour; then he doth stablish us, and perfect it, root it in the soul
more and more. Then as to the act, he doth excite and strengthen us.
Secondly, The uses for which we have this strength from God. It
serves for three uses — for doing, for suffering, and for conflicting, to
bear us out in conflict ; as our necessities are many, so must our
strength be.
1. Strength to perform duties. Weariness and uncomfortableness
will soon fall upon our hearts, and we shall hang off from God, if the
Lord doth not put forth a new force, and a new quickening upon our
hearts ; therefore the spouse saith, Cant. i. 4, ' Draw me, and we will
run after thee. And here in this psalm, ' When the Lord shall enlarge
VEB. 28.] SERMONS UPON PSALM cxix. 273
my heart, I will run the ways of his commandments/ If we would
be carried on with any fervour and motion towards God, we must go
forth in the strength of God. The soul is a tender thing, and soon
discomposed. When we think to go forth and shake ourselves as at
other times, as Samson, we shall find fetters and restraints upon our
soul. Therefore God's work must ever be done in God's strength.
2. Strength for bearing of burdens with patience, that we may not
faint under them: Col. i. 11, * Strengthened with all might, according
to his glorious power, unto all patience and long-suffering with joyful-
ness.' That we may not faint under our affliction : Prov. xxiv. 10,
' If thou faint in the day of adversity, thy strength is small.' God's
children, before they go to heaven, will have their trials, they will have
many burdens upon them : Heb. vi. 12, ' Be ye followers of them who
through faith and patience inherit the promises.' There needs not only
faith, but patience. There will be trouble. Now a heavy burden need
have good shoulders. We pray for strength, that we may break through
difficulties and afflictions that we meet in our passage to heaven.
3. Strength for conflicts, that we may break through temptations.
A Christian is not only to use the trowel but the sword. We cannot
think to discharge duties or bear afflictions without a battle and con
flict ; therefore we need the strength of the Lord's grace to carry us
through. Satan is the great enemy with whom we conflict, he is the
manager of the temptation. This is the course of it ; the world is the
bait ; the flesh is the traitor that works within men, which gives advan
tage to Satan ; the devil lieth hidden, and by worldly things seeks to draw
off our hearts from God. Now we are assaulted on every side, sometimes
by the pleasures of the world, sometimes by the frowns and crosses of
it ; so that a Christian needs to be fit for all conditions : Phil. iv. 13,
' I can do all things through Christ that strengtheneth me ; ' for every
way will the devil be enticing us to sin. Now these conflicts are either
solicitations to sin, or tend to weaken our comfort; and in both re
spects we must have strength from God. Satan's first temptation is to
draw us to sin ; if he cannot weaken grace, then to disturb our com
fort ; if not to deny God, yet that we may suspect our own estate ; and
therefore he follows us with blasphemies and other temptations, until
he hath made our lives wearisome, till we call our condition into
question ; and therefore, as grace is strengthened, so is comfort : Neh.
viii. 10, ' The joy of the Lord is your strength.'
Thus I have showed what is this spiritual strength, and what we
beg of God when we say, ' Strengthen me ; ' and how this is given out,
in what manner God conveyeth this strength to the soul, how suitable
to our nature, to our temper, to our employment.
Thirdly, How God is concerned in it. David goes to God for this
benefit, ' Lord, strengthen me.' From first to last he doth all. We
do not stand by the stability of our own resolutions, nor stand by the
stability of gracious habits in ourselves, unless the Lord supply new
strength. Not by the stability of our own resolutions, for these will
soon fail ; for David was under a resolution to keep close to God ; yet
he saith, ' My feet had well-nigh slipped/ What upheld him ? ' Thy
right hand upheld me/ I was mightily shaken, all purposes of hold
ing on of godliness were even gone ; but I am continually with thee.
VOL. vi. s
274 SERMONS UPON PSALM CXIX. [SER. XXIX.
Neither is it the stability of gracious habits in themselves, for of them
selves they are poor vanishing things ; faith, love, and fear of God of
themselves will soon vanish : Eev. iii. 2, ' Be watchful, strengthen the
things which remain, that are ready to die. These are ready to die,
therefore are only maintained by a renewed strength from God. It is
the power of God that is engaged in our preservation. I might show
in what order we have this from God ; we are not only kept in general
' by the power of God through faith unto salvation,' 1 Peter i. 5, but all
the persons work. The Father, his act is judicial : Eph. iii. 14, ' I
bow my knees unto the Father of our Lord Jesus Christ, that he
would grant you to be strengthened with might in the inner man/
He issueth the grant, that such souls coming in Christ's name, and
petitioning relief, should obtain it. And God the Son hath bought
this strength for us, and he intercedes for constant supply ; and there
fore it is said, Phil. iv. 13, ' I can do all things through Christ/ Christ
Euts in strength, that is, he observes all our temptations, our conflicts,
ow weak we are ; and he intercedes with God night and day ; he
stands at God's right hand, to get out this strength ; and the Holy
Ghost applies it to our heart in the ordinances ; for so it is said, Eph.
iii. 16, ' To be strengthened with might by his Spirit in the inner man/
Use. To press us to be dealing with God for this strength. What
shall we do ?
1. Be weak in your own sense and feeling. The way to be strong i»
to be weak: 2 Cor.'xii. 10, 'When I am weak, then ain I strong/
The bucket, if we would have it filled with the ocean, must first be
empty. Saith Austin, Nemo erit a Deofirmus, nisi qui seipsum sentit
infirmum — God strengtheneth those that are weak in their own feel
ing and sense of their own nothingness : Heb. xi. 34, 'Out of weak
ness they were made strong ;' out of weakness felt and apprehended.
2. There must be a full reliance upon God's strength alone : Ps.
Ixxi. 16, ' I will go forth in the strength of the Lord God ;' and Eph.
vi. 10, 'Be strong in the Lord, and in the power of his might ;' and
2 Tim. ii. 1, ' Be strong in the grace that is in Christ Jesus/ What
ever is in God and in Christ is for our use ; it is forthcoming for
our encouragement and help. We have firm grounds for this reliance
— the infinite power of God, and the merit of Christ, which is of in
finite value. What cannot the power of God do ? The strength of
God is engaged for our relief and succour.
3. Use the power that you have, and then it will be increased upon
you. The right arm is bigger than the left. Why ? Because of exer
cise, it is fuller of spirits and strength : ' To him that hath shall be
given/ Mat. xiii, 12, ' and he shall have abundance/ The more we
exercise grace the more we shall have of it : Prov. x. 29, * The way of
the Lord is strength to the upright/ The more we walk with God
the more strength.
4. Use the means, for ' they that wait upon the Lord shall renew
their strength,' Isa. xl. 31. Because God doth all, oh! it is the greatest
engagement that can be to wait upon God in the use of means, that
we may draw out treasures of grace in God's way: Phil. ii. 12, ' Work
out your salvation, for it is God that worketh in you/ &c. See that
you keep not off from God. Why ? For he doth all.
VER. 29.] SERMONS UPON PSALM cxix. 275
5. Avoid sin ; that lets out your strength, as bleeding lets out the
spirits of the body. When you grieve the Spirit of Christ which is to
strengthen you, you cast away your strength from you. Let us then
wait upon God for help, for when all things fail, God faileth not.
Secondly, I now come to the argument, ' Strengthen me according
to thy word/ God's word binds him to relieve his people in distress.
There are two promises ; one is, 1 Cor. x. 13, ' God will not suffer you
to be tempted above that ye are able.' A good man would not over
burden his beast ; certainly the gracious God will not suffer tempta
tions to lie upon us above measure. Another promise is in Isa. Ivii.
15-17, ' To revive the spirit of the humble, and to revive the heart of
the contrite ones.' He hath promised comfort and relief to poor
broken-hearted sinners ; you are called by name in the promise, it is
spoken to people in your case. Again, upon such a word and promise
of God is David's prayer grounded. A prayer grounded upon a pro
mise is like to prevail ; you may put a humble challenge upon God,
plead his word to him. It is strange fire else you put in the censer,
when you beg that which God never undertook to grant. David often
saith ' according to thy word.' Again, the word of God is the only
cure and relief for a fainting soul. When David was languishing
away under deep sorrow, then, Lord, thy word did bring strength. (1.)
This is the proper cure. Natural means cannot be a remedy to a
spiritual distemper, no more than a fine suit of apparel to a sick man,
or a posy of flowers to a condemned man. Natural comforts carry no
proportion with a spiritual disease; nothing but grace, pardon, strength,
and acceptance from God can remove it. They that seek to quench
their sorrows in excess and merry company take a brutish remedy for
soul diseases. 0 foolish creatures ! that think to sport away or drink
down their troubles 1 it is as foolish a course as to think that to sew
up a rent in the garment will cure a wound in their body. And (2.)
it is a universal cure ; we have from the word life, comfort, strength.
It is the word that must guide us and keep us from fainting, quicken
us and keep us from dying. This is a full remedy in conjunction with
the power of God, and makes the sore * joyful in the midst of outward
troubles : Ps. Ivi. 10, * I will rejoice in God because of his word.'
Lastly, This word must be applied to the conscience by God himself,
' Strengthen thou me according to thy word/ He goes to God that he
would apply his word, that it might be for his strength ; for we can neither
apprehend nor apply it further than we receive grace from God. The
word is God's instrument, and worketh not without the principal agent.
SEKMON XXX.
Remove from me the way of lying ; and grant me thy law
graciously.— VER. 29.
THERE are two parts of Christianity — destructive and adstructive. The
destructive part consists in a removing of sin ; the adstructive part
JQu. 'soul'?— ED.
276 SERMONS UPON PSALM CXIX. [SfiR. XXX.
makes way for the plantation of grace ; there is eschewing evil, and
doing good. We are carried on in a forward earnestness in the way
of sin, but there is a great backwardness and restraint upon our hearts
as to that which is good. The one is necessary to the other ; we must
come out of the ways of sin before we can walk in the ways of God.
In this prayer David respects both. (1.) In the first he instanceth in
one sin, ' the way of lying ; ' not only lying, but ' the way of lying/ as
being conscious to himself of his too often sinning in this kind. Now, he
would not have this settled into a course or way ; therefore he beggeth,
Eemove it, the guilt, the fault of it. (2.) As to the adstructive part,
for the regulation of his conversation, he begs the favour and grant of
the law, and that upon terms of grace. David had ever the book of
the law, for every king of Israel was to have it always by him, and,
the rabbis say, written with his own hand. But ' grant me thy law
graciously ; ' that is, he desires he might have it not only written by
him, but upon him, to have it imprinted upon his heart, that he might
have a heart to observe and keep it. That is the blessing he begs for,
the law ; and this is begged graciously, or upon terms of grace, merely
according to thine own favour and good pleasure. Here is —
1. The sin deprecated, remove from me the way of lying.
2. The good supplicated and asked, grant me thy law graciously.
In the first clause you have his malady : David had been enticed to
a course of lying. In the second we have his remedy, and that is the
law of God.
First, Let me speak of the evil deprecated ; here observe —
1. The object, the way of lying.
2. God's act about it, remove from me, &c.
First for the object, ' The way of lying/ It is by some taken gener
ally, by others more particularly.
1. For those that expound it more generally, they are not all of a
mind. Some think by the way of lying is meant corruption of doctrine ;
others of worship ; others apply it to disorders of conversation ; some
take it for error of doctrine, false opinions concerning God and his
worship, which are called lying, and so opposed to the way of truth
spoken of in the next verse, * I have chosen the way of truth/ Heresy
and false doctrine is called a lie, Ezek. xiii. 22, ' Their diviners speak
lies ; ' so 1 John ii. 21, * A lie is not of the truth ;' and the word used,
* The way of lying' is elsewhere rendered a ' false way/ ver. 104, and ver.
128 there is the same expression. Now, this he desires to be removed
from him, because it sticks as close to us as our skin. Error is very
natural to us, and man doth exceedingly please himself with the fig
ments of his own brain. All practical errors in the world are but
man's natural thoughts cried up into a voluble opinion, because backed
with defences of wit, and parts, and secular interests, and other advan
tages ; they are but our secret and privy thoughts which have gotten
the reputation of an opinion in the world ; for we ' speak lies from the
womb ; ' even in this sense we suck in erroneous principles with our
milk. Nature carrieth us to wrong thoughts of God, and the ways of
God, and out of levity and inconstancy of spirit we are apt to be
* carried about with every wind of doctrine, by the sleight of men/
Now, to this sense the latter clause will well agree, ' Keep me from a
•
VER. 29.] SERMONS UPON PSALM cxix. 277
way of lying,' that is, keep me from falling into error and mistakes
about religion ; for he begs that the law may be granted to him, or a
certain stated rule, without which all things are liable to deceit and
imposture. And according to this sense Austin beggeth that he may
neither be deceived in the scriptures, nor deceive out of them ; Nee
foliar in Us, nee fallam ex Us — let me never be mistaken myself, nor
cause others to mistake. Again, by a way of lying some understand
false worship, for an idol is a lie : Isa. xliv. 20, ' Is there not a lie in
his right hand ?' meaning an idol. By others, a course of sinning, for
a way of sinning is a way of lying, for it deceives us with a conceit of
.happiness which we shall never enjoy ; therefore, Eph. iv. 22, ' Put off
the old man, which is corrupt according to the deceitful lusts.' Lusts
are called deceitful, because they promise what they never perform ;
they flatter us not only with hopes of impunity, but much imaginary
comfort and satisfaction ; oh, but it is a lie ! Satan deceived our first
parents, pretending to show them a way of immortality, whereas that
brought death to the world. Most go this way, Remove from me the
way of lying, that is, the way of sin ; and the rather because the Sep-
tuagint translation reads it thus, Eemove from me the way of iniquity ;
and Chrysostom in his gloss. He means, every evil deed should be re
moved from him, or it proves a lie in regard of all those flatteringg
and blandishments by which it enticeth the soul. Nay, there is a
parallel place seems to make good this sense, Prov. xxx. 8, when Agur
prays against sin, ' Remove from me vanity and lies,' meaning a course
of sin. Thus it is taken more generally.
2. Those that take it more particularly for the sin of lying, or
speaking falsely in commerce, they again differ. Some take it pas
sively, keep me from frauds or deceits of other men ; because it seems
to be a hard thing to ascribe a way of lying to a child of God, therefore
they rather take it passively. But this is to fear where no fear is. But
David begs that he might be kept from a way of lying, that it might
not settle into a way, that is his meaning. Therefore I rather take it
actively, that he might not run into a false and fallacious course of
dealing with others.
Now why would David have this way of lying removed from him ?
Three reasons : —
1. Because of the inclination of his corrupt nature. We had most
need pray to be kept from gross sins : as Ps. xix. 13, ' Keep back thy
servant also from presumptuous sins.' We need not only pray against
lesser sins or spiritual wickedness, but from gross sins carried on pre
sumptuously against the light of conscience. So Col. iii. 5, ' Mortify
your earthly members/ &c. What members doth he speak of? Not
worldliness and unbelief only ; but he speaks of adultery, uncleanness,
inordinate affections, and the like ; and the children of God, if they do
not deal with God for grace against their gross sins, they will soon
know to their costs. Jesus Christ warned his own disciples, those that
were trained up in his school, those that were to 'go abroad and deliver
his gospel to the world : Luke xxi. 34, ' Take heed lest your hearts be
overcharged with surfeiting and drunkenness,' &c. A candle newly-
blown out easily sucks light and flame again ; and we that are
newly taken out of the dominion of sin into a state of grace, may
278 SERMONS UPON PSALM CXIX. [SflB. XXX.
suck light and flame again ; therefore we had need pray against gross
sins.
2. Because he had been tripping and guilty in this kind. In the
story of David you may trace too much of this way and vein of lying ;
as his feigning to Ahimelech the priest, 1 Sam. xxi. 8 ; and to Achish,
1 Sam. xxvii. 8, compared with ver. 10 ; his persuading Jonathan to
tell his father he was gone about such a business. Now, this we may
learn, when we are foiled by any sin, we should take heed lest we settle
into a way and course of sin ; for in every sin, as there is culpa, the
fault, or the transgression of the law, and reatus, the guilt, or obliga
tion of punishment, so there is macula, the blot, an inclination to sin
again, in like manner as a brand once on fire is more apt to take fire
again. By every act of sin the law of God is lessened, our carnal
inclination is increased ; therefore we had need be earnest with God,
Lord, keep me from a way of lying.
3. Man is strongly inclined to lying ; it sticks close to our nature, so
that God must remove it from us ; as more fully afterwards. Thus
for the object, a way of lying.
Secondly, God's act about it, ' Eemoye from me.' Sin is removed
either in a way of justification, when the guilt of it is done away ; this
David might intend. But rather in a way of sanctification, when the
fault or blot is done away. This is mainly intended, as appears by
the antithesis or opposite request, 'and grant me thy law graciously ;'
that is, let it be impressed upon my heart, that such a temptation may
be prevented for the future. Let me observe —
Doct. That lying, especially a way or course of lying, should be far
from God's people.
David begs the removal of it, as most inconsistent with the temper
and sincerity of a child of God. Examine —
1. What is lying ?
2. Upon what grounds this should be far from a child of God ?
First, What is lying ? Ans. Lying is when men wittingly and
willingly, and with purpose to deceive, signify that which is false by
gestures or actions, but especially by words. The matter of a lie is a
falsehood; but the formality of it is with an intention to deceive;
therefore a falsehood is one thing, a lie another. Then we lie when
we not only do or speak falsely, but knowingly, and with purpose to
deceive. Now this may be done by gestures, as when a scorner coun-
terfeiteth the posture of one that is praying, or as when David feigned
himself to be distracted, scrabbling upon the doors of the gate, spitting
upon his beard, 1 Kings xxi. 1 ; and in the pagan story Junius Brutus
was taxed for feigning himself a fool to save himself from Tarquin.
Aquinas saith gestures are a sign by which we discover our minds.
But because these are but imperfect signs, and speech is the usual
instrument of commerce, therefore in words do we usually vent this
sin. Now in our words we are said to lie two ways — assertorily or
promissorily.
1. Assertorily, in a matter past or present, when one speaketh that
as false which he knoweth to be true, and that as true which he knoweth
to be^false, which is called speaking with a double heart in scripture :
Ps. xii. 2. 'With a heart and a heart;' that is, when we have one
VER. 29.] SERMONS UPON PSALM cxix. 279
heart to furnish the tongue with what is false, and another heart to
conceive of the matter as it is. An instance of this falsehood in our
assertions, or untrue relating of things done, is Ananias and Sapphira,
who brought part of the money for which he sold his possession,
instead of the whole ; therefore, Acts v. 3, ' Why hath Satan filled
thy heart to lie unto the Holy Ghost, in keeping hack part of the
price ?' It was a lie, because there was a false assertion in saying that
it was the whole ; and it was a lie to the Holy Ghost, partly as being
pretended to be done by his motion when they were acted by Satan,
counterfeiting spiritual actions ; or a lie against the Holy Ghost,
because the Holy Ghost, being last in order of the persons, is fitly
represented as conscious to our ways and the workings of our hearts :
it is in condescension to us, because it is most conceivable to us to
reflect upon him as knowing our hearts, and all the workings of our
souls : Kom. ix. 1, 'I say the truth in Christ, I lie not, my conscience
also bearing me witness in the Holy Ghost ;' and when the psalmist
speaks of hiding himself from God, he saith, ' Whither shall I flee
from thy Spirit?' Ps. cxxxix. 7. Or else a lie to the Holy Ghost,
because of his presidency and superintendency over church affairs :
Acts xiii. 2, ' The Holy Ghost said, Separate me Barnabas and Saul
for the work whereunto I have called them ;' and Acts xx. 28, ' Take
heed to the flock over which the Holy Ghost hath made you overseers.'
Now, because this was an ecclesiastical or church case, therefore they
are said to lie to the Holy Ghost, as one that is to supply Christ's
place. It was not the sin against the Holy Ghost, but a lie against
the Holy Ghost.
2. Promissorily we lie when we promise things we mean not to
perform. This is a great sin. Paul spent the great part of a chapter
to excuse himself, because he was necessitated by providence to break
promise of coming to Corinth, 2 Cor. i. 16-18. It was grievous to
him that he should seem to use lightness, and not make good his
word, though he were hindered by the providence of God. Vain and
empty promises, wherein we make a great show of kindness to others,
without any intent to perform, is a great sin : Prov. xix. 22, ' The
desire of a man is his kindness ; and a poor man is better than a liar/
What is the meaning ? Some read it, that which is desired of a man
is kindness : you come to a man in power and great place, and beg his
favour in such a business and request, and they are too apt to promise
you. Ay 1 but a poor man is better than a liar ;• you shall find among
these great men very little faith. The desire of a man is his kindness,
or that which a man should do in a great and high condition is to show
you kindness. But now many that covet the praise and reputation of
it, are very forward in promises, but fail in performance ; therefore a
poor man that loves you, and is an honest neighbour, and will do his
best, is a surer friend and a thousand times better than such lying
great men, that only give you good words, and sprinkle you with court
holy water. Now there is a lying to men, and a lying to God.
[1.] A lying to God, which is the worst sort, because it argues un
belief and atheism, low thoughts of God, as if he were not omniscient,
did not know the heart, and try the reins. How do we lie to God ?
Partly when we put him off with a false appearance, and make a show
280 SERMONS UPON PSALM CXIX. [SEB. XXX.
of what is not in the heart, as if he would be deceived with outsides
and vain pretences. So Hosea xi. 12, it is said, ' Ephraim coinpasseth
me about with lies, and the house of Judah with deceit/ God can see
through and through all fair shows, and will not be mocked. We are
said to lie to God when we perform not those professions and promises
which we made in a time of trouble. Oh, when chastenings are upon
us, then the vows of God are upon us ! Men think they mean as they
speak, but they are not conscious of the secrecy of their hearts : Ps.
Ixxviii. 36, ' They flattered me with their mouth, and they lied unta
me with their tongue/ Their hearts were not sincerely set against
sin, whatever professions of repentance they made. When there is a
restraint upon our corruptions, then we think ourselves hearty and
serious, because moved a little towards God. Moral integrity is when
we intend not to deceive, but there was no supernatural sincerity to
perform, as the event showed. They were only the fruit of the present
pang, therefore it was said they lied unto him with their tongue. So
Ezek. xxiv. 12, ' She hath wearied herself with lies, and her scum went
not forth out of her,' speaking of her promises ; when the pot was over
the fire there seemed to be offers to throw off the scum, but she hath
wearied herself with lies. And in this sense it is said, Hosea vii. 1 6,
* They return, but not to the Most High ; they are like a deceitful
bow ; ' that is, they did not seriously intend when they did promise.
As a man that shoots, if he do not level right, and take care to direct
the arrow to the mark, it will never hit ; so they shoot, that is, they
cast out promises to flatter God till they get out of trouble, but they
do not seriously set their hearts to accomplish it.
[2.] As to men, there are three sorts of lies — Mendacium jocosum,
officiosum, et perniciosum : there is the sporting lie, tending to our
recreation and delight ; there is the officious lie, tending to our own
and others' profit ; and there is the pernicious and hurtful lie, tending
to our neighbour's prejudice.
(1.) The sporting lie, when an untruth is devised for merriment.
We have no instance of this in scripture; but it is a sin to speak
untruth, and we must not make a jest of sin : Prov. xxvi. 19, 'As a
madman that casteth firebrands, arrows, and death, so is the man that
deceiveth his neighbour, and saith, Am not I in sport ? ' Have we
nothing wherewith to refresh our neighbour but with the breach of
God's law ? If a Christian * will be merry, let him sing psalms/
James v. 13; let him give thanks, Eph. v. 4, 'Not filthiness, nor
foolish talking, nor jesting, which are not convenient; but rather
giving of thanks ; ' that is, let him remember the sweet loves of God
in Jesus Christ, and that is spiritual refreshment to a gracious heart.
Let him not speak things against the sense of his own mind ; let him
use honest recreation. Certainly we that are to give an account for
every idle word should not allow the sporting lie. Now to this sport
ing lie a fable or parable is not to be reduced, for that is only an
artificial way of representing the truth with the more advantage, and
putting of it into sensible terms which most are apt to apprehend ;
as Jotham brings in the trees that went forth to anoint a king over
them, Judges ix. 8. Neither such sharp and piercing ironies as we
find used by holy men in scripture, 1 Kings xviii. 27; as Elijah
VER. 29.] SERMONS UPON PSALM cxix. 281
' mocked them, and said, Cry aloud ; for he is a God : either he is
talking,' &c. ; for this is a notable way to make truth strike upon the
heart with some force ; and therefore this must not be reduced to this
sporting lie.
(2.) The officious lie, for the help and relief of others. Many in
stances of this we have in scripture. Thus Rebekah teacheth Jacob
to lie that he might gain the blessing, Gen. xxvii. ; and the Egyptian
midwives saved the male children of the Israelites by feigning they
were delivered before they came to them, Exod. i. 21 ; yet it is said
they feared God, and it is rewarded by God. Non remunerata est
fallacia sed benevolentia — not their lie, but their mercy is rewarded :
their mercy is commended as proceeding from the fear of God, and
their infirmities are pardoned. So Eahab spared the lives of the
spies, by telling the men of her city that they were gone, when she
had hid them under the stalks of flax, Josh. ii. 4-6. Thus Michal, to
save David from the fury of her father, feigned him sick, 1 Sam. xix.
14 ; and David advised Jonathan to an officious lie, 1 Sam. xx. 6, 7 "r
so vers. 26, 28, 29. Thus Hushai, by temporising with Absalom,,
preserved David, 2 Sam. xvi. 17-19, to divide his counsels pretendeth
hearty affection to him.
(3.) There is a pernicious lie, that is to the hurt and prejudice of
another. Of this nature was the first lie, by which all mankind was
ruined — the devil's lie to our first parents, 'Ye shall be as gods,'
Gen. iii. 4, 5. And of this nature was the patriarchs' lie concerning
Joseph, when they spake to his father, Gen. xxxvii. 31, 32, ' This have
we found, and know not whether it be thy son's coat or no,' yet they
knew well enough ; and that of the Jewish elders that said, Mat. xxviii.
12, 13, ' Say ye, his disciples came and stole him away while we slept/
All these are severely forbidden, but especially in point of witnessing
in courts of judicature : Exod. xxiii. 1, ' Put not thine hand with the
wicked to be an unrighteous witness ; ' and ver. 7, ' Keep thee far
from a false matter/ &c. Now some question whether all these lies be
sin or no, sporting or officious lies. All these sorts of lies are sins ; for —
1. The scripture condemns all without restriction: Eph. iv. 25,
* Wherefore putting away lying, speak every man truth with his
neighbour ; ' Rev. xxi. 8, all liars are shut out of the New Jerusalem,
' Arid all liars shall have their part in the lake which burneth with fire
and brimstone ;' and Rev. xxii. 15, ' Whosoever loveth and maketh a lie/
2. They all violate the natural order and conformity which God
hath appointed between the heart and the tongue ; and though officious
lies are not for the hurt, but the good of others, yet it is to the hurt
and prejudice of truth. A man is not to lie for the glory of God,
therefore certainly not for the good of another man ; you hurt your
own soul more by sin than you can do him good. Augustine, treating
of officious lies, he tells of one Firmus, who was Firmus nomine, et
firmior voluntate — Firm by name, but more firm and fixed by will
and resolved purpose ; therefore, when one was pursued for casual homi
cide, he concealed him; and being asked for him, answered, Nee
mentiri se posse nee hominem prodere — he could neither lie nor
betray him. So much for the first thing, namely, what is a lie and
lying.
282 SERMONS UPON PSALM CXIX, [SflR. XXX.
Secondly, For the reasons why the children of God should be far
from it.
1. In regard of outward commerce. That which is contrary to
human society should be odious to the children of God, who, as they
are in a peculiar sense members one of another, so are also of the
same political body, and therefore should ' speak truth one to another/
Eph. iv. 25. Human society is mostly upheld by truth. Where
there is no truth, there can be no trust ; where there is no trust, there
can be no commerce; it makes men unfit to be trusted. When a
man hath much counterfeit money offered to him in payment, though
there may be some true gold and silver, yet he casts it away, and
suspecteth it all. Men that are given to lying can have no credit nor
faith with man, so they are unfit for human commerce ; therefore it
should be far from men ; nay, it is the right of our neighbour that we
should speak truth, for speech is a kind of traffic and commerce, and
therefore it is a kind of theft to defraud your neighbour of his right, if you
give him false words for true. Now, because it is the band and foundation
of human society, therefore it should be far from the children of God.
2. It is a perversion of the order of nature. The tongue is the
interpreter of the mind, and therefore if the interpreter of another
man speak contrary to what he pronounceth, there were a manifest
wrong and disorder ; so when the tongue speaks otherwise than the
man thinks, there is a great disturbance and deordination.
3. We resemble Satan in nothing so much as in lying, and we
resemble God in nothing so much as in truth. Falsehood is the
devil's character : John viii. 44, ' He was a liar from the beginning ; '
that is, the first inventor of lies, as Jubal was the father of them that
played upon the harp, the first inventor ; and herein we most resemble
Satan. On the contrary, there is nothing wherein a man resembleth
God so much as in truth. Truth is no small part of the image of
God, for he is called * the God of truth ; ' and it is said of him,
Titus, i. 2, that he ' cannot lie ; ' it is contrary to the perfection of his
nature ; nor command us to lie. God hath commanded many other
things which otherwise were sinful; as to kill another man, as
Abraham to slay his son ; to take away the goods of others, as lord of
all, as when the Israelites spoiled the Egyptians of their jewels ; but
God cannot lie, it is against his nature : Eph. iv. 24, 25, ' Put off the old
man, which is corrupt, according to the deceitful lusts ; and put on
the new man, which after God is created in righteousness and true
holiness.' Then presently, * Wherefore put away lying ; speak every
man truth with his neighbour/ Wherefore — that is, from your re
generation, when the image of God is planted in you. So the same :
Col. iii. 9, ' Lie not one to another, seeing that ye have put off the old
man with his deeds.' There may be sin in the children of God, but
there should be no guile in them. Habituated guile is the old man
that is deceitful; the new man is framed to truth, and according to
the will of God.
4. This is a consideration, that God never dispensed with this
precept. He hath upon special occasion dispensed with other com
mands, but never with the ninth. With the seventh commandment
in the polygamy of the patriarchs, and with the second in Hezekiah's
TEB. 29.] SERMONS UPON PSALM cxix. 283
passover ; but a man must not lie for God, Job xiii. 7-9, because this
commandment hath more in it of the justice and immutable perfection
of God than others.
5. By the light of nature nothing is more odious. We love a just
and true man, one that is without guile ; we acknowledge it as a moral
perfection. But a lie is counted the greatest disgrace ; we revenge the
charge of it. It is counted a base thing to lie. Why ? Because it
comes from fear, and it tends to deceit, both which argue baseness of
spirit, and are contrary to the gallantry of a man; therefore it is
shameful in the eyes of nature, and those that are most guilty of it
cannot endure to be charged with it. When the prophet Micaiah told
Zedekiah of his lying spirit, he ' smote him on the cheek/ 1 Kings xx.
23. So men take it ill to be charged with a lie. We count it a
shameful sin among men. The old Persians had such a great respect
to truth, that he that was three times taken with a lie was never more
to speak in public, upon penalty of death.
6. It is a sin that is most hateful to God ; therefore it should be far
from the children of God. We hate that most which is contrary to
our nature, so it is contrary to God's nature. There are six things
God hates, and a lying tongue is one of them ; twice it is mentioned,
Prov. vi. 17, 19, and Prov. xii. 22, ' Lying lips are an abomination to
the Lord ; but they that deal truly are his delight.' Now certainly
because God hates it, therefore we should hate it. To will and nill
the same thing, that is true friendship. God hates it, therefore a
righteous man hates it : Prov. xiii. 5, ' A righteous man hateth lying ;
but a wicked man is loathsome, and cometh to shame.'
7. It is a sin which God hath expressly threatened to punish in
this life and in the life to come. In this life : Ps. v. 6, ' Thou shalt
destroy them that speak leasing ;' and Prov. xix. 5, ' He that speaketh
lies shall not escape/ God will cut theni off as not being fit for
human society. The first remarkable instance we have in the New
Testament of God's vengeance was for a lie, Acts v. 5 ; yea, it is one
of the sins that draws down public and national judgments ; and
therefore it is said, Hosea iv. 2, ' By swearing and lying, therefore,
doth the land mourn/ And when God gives advice to his people
how they should prevent his judgments, Zech. viii. 16, 17, ' These are
the things that ye shall do, speak ye every man the truth to his neigh
bour : execute the judgment of truth ; love no false oath : for all these
are the things that I hate, saith the Lord/ When men have no care
of their speeches, when a people bind themselves by oaths to do that
which they mind not to perform, or wilfully do not perform, they are
ripe for a judgment. And so in the life to come : Rev. xxi. 27,
'And there shall in no wise enter into it anything that defileth,
neither whatsoever worketh abomination, or maketh a lie ;' and Piev.
xxi. 8, 'All liars shall have their part in the lake which burneth with
fire and brimstone / and Eev. xxii. 15, * For without are dogs and
sorcerers, and whoremongers, and idolaters, and whosoever loveth and
maketh a lie.'
Use. Oh, then, let us beware of all lying and dissimulation with
respect to God and men ! Let our words consent with our minds,
and our minds agree with the thing itself. A lie is most odious to
284 SEKMONS UPON PSALM CXIX. [SER. XXX.
God, ' a proud look, and a lying tongue ;' and therefore a Christian
that loves God, shall he do that which God so expressly hates ? Will
you rush upon the pikes, kick against the pricks, and run against the
judgments of God ? A lying tongue shall not escape. Nay, God
reckons upon his children : Isa. Ixiii. 8, * Surely they are my people,
children that will not lie.' Disappointment, that is the worst vexa
tion. God reckons upon it, surely you will make conscience of truth,
not only in your oaths (certainly that is a barbarous thing to break
the most sacred engagements that are among mankind, therefore you
will be careful to perform what you have sworn to the Lord with your
hands lift up to the Most High God), but also in your promises and
ordinary speeches. Good men have been foiled by it (David begs,
' Keep me from a way of lying '), and it is a sin more common than
we imagine ; it is very natural to us, Isa. lix. 3. As soon as we are
born we speak lies ; before we could go we went astray, and before we
were able to speak we spake lies ; the seed of it was in our nature.
It is a sin most natural, for it was the occasion of the first sin, and
therefore we had need be cautioned against it.
Consider, there is a lying to God in public and private worship. In
public worship, how often do you compass him about with lies ! We
show love with our mouths when our heart is at a great distance from
God. Oh, how odious should we be to ourselves if our heart were
turned inside outward in the best duty, and all our thoughts were turned
into words ! for in our worship many times we draw near to God with our
mouths, when our heart is at a great distance. As when their bodies
were in the wilderness, their hearts were in Egypt ; so we prattle
words without sense and spiritual affection. Nay, in our private wor
ship, we confess sin without shame ; we pray as if we cared not to be
heard. Conscience tells us what we should pray for, but our hearts
do not go out in the matter, and we throw away our prayers as chil
dren shoot away their arrows, which is a sign we are not so hearty as
we should be. We give thanks, but without meltings of heart. Custom
and natural light tell us something must be done in this kind, but
how hard a matter it is to draw near God with truth of heart ?
Again, would we not be accounted better than we are ? Who
would be thought as ill as he hath cause to think of himself ? We
storm if others but speak of us half of what we speak of ourselves to
God ; therefore ail had need look to it to be kept from a way of lying.
And for gross lying, how far are we from being willing that should be
accomplished which the Lord speaks of, Zeph. iii. 13, ' The remnant
of Israel shall not do iniquity, nor speak lies, neither shall a deceitful
tongue be found in their mouth/ Eather we may take up David's
complaint, Ps. xii. 1,2,' The godly man ceaseth ; the faithful fail
from among the children of men : they speak vanity every one with
his neighbour ; with flattering lips, and with a double heart do they
speak.' Promises, oaths, covenants all broken ; and therefore so many
jealousies, because so much lying ; all trust is lost among us. This
lying is always ill, but especially in magistrates, men of public place :
Prov. xvii. 7, c Lying lips become not a prince/ So ministers : Rom.
ix. 1, 'I say the truth in Christ, I lie not ;' 2 Cor. xi. 31, ' The God
and Father of our Lord Jesus Christ knoweth that I lie not/ Among
VEIL 29.] SERMONS UPON PSALM cxix. 285
private -Christians, are we not too rash in our suspicions, and speak
worse of others than they deserve ? do we not take up and vent reports
without search? it may be out of envy at the brightness of their
profession. Do not unwary expressions drop from us ? Much talk
cannot be justified. Are there not rash promises we make no con
science to mind and look after ? Many ways may we trace ourselves
in this sin of lying ; therefore look to the prevention of it. What reme
dies are there against it ?
1. Hate it; do not think it to be a venial matter: Ps. cxix. 163,
4 1 hate and abhor lying ; ' not only hate it, nor simply I abhor it, but
hate and abhor, to strengthen and increase the sense, and make it
more vehement. Where the enmity is not great against the sin, the
matter may be compounded and taken up. Oh, but I hate and abhor
it, and hate it with a deadly hatred ! Slight hatred of a sinful course
is not sufficient to guard us against it.
2. Love to the law of God ; if that be dear to you, you will not
break it upon any light occasion. In the text, ' Grant me thy law
graciously.' If a man prize the laws of God, and would fain have
them printed in the heart, he will not so easily break them.
3. Remember your spiritual conflict ; you never give Satan so great
an advantage as by falsehood and guile of spirit. The devil assaults
by wiles, but your strength lieth in downright honesty: Eph. vi. 11,
* That ye may be able to stand against the wiles of the devil.' Satan's
strength lies in wiles, but you must beat him down in sincerity. The
first piece of the spiritual armour is the girdle of truth — that is, the
grace of sincerity, whereby a man is to God and men what he gives
out himself to be, or seems to be. This is that which will give you
strength and courage in sore trials. Oh ! when Satan shall accuse and
challenge you for your base hypocrisy, then how will you hold up your
heads in the day of spiritual conflict, if you have not the girdle of
truth ? But now uprightness gives us courage, strength, and stands
by us in the very agonies of death.
4. Heedfulness, and a watch upon the tongue : Ps. xxxix. 1, ' I
«aid I will take heed to my ways, that I sin not with my tongue.'
Let us speak of what we think, and think of what we speak, that the
mind may conform itself with the nature of truth.
5. Avoid the causes of lying. There are three of them — (1.) Boast
ing, or speaking too much of ourselves. When men are given to
boasting, whatever thing of weight is done, they were privy to it ;
their hand was in the work, in contriving and prosecuting the
business, their counsel was for it. Nothing can be acted without their
knowledge and approbation. This spirit of vainglory is the mother of
vain talking, therefore of a lying tongue : Ps. xii. 3, * Flattering lips,'
and ' the tongue that speaketh proud things/ are joined together.
(2.) Flattery, or desiring of ingratiating themselves with those that
are great and mighty in the world, when they have men's persons in
admiration : Ps. xii. 2, ' With flattering lips, and with a double heart
do they speak.' So Hosea vii. 3, ' They make the king glad with their
lies/ To please their rulers, they soothe them up with flattering ap
plause and fawning upon them. (3.) Carnal fear and distrust. This
was that which put David to his shifts in his dangers ; he was apt to
286 SERMONS UPON PSALM CXIX. [SER. XXX.
fail, and deal a little deceitfully in time of temptation and .danger.
We had need to pray to God to be kept from all ways and counsels
that are contrary to God's word. The scripture speaks, Deut. xxxiii.
29, of counterfeit submissions to higher powers : ' Thine enemies shall
be found liars unto thee, thou shalt tread upon their high places ; '
the meaning is, shall be subdued by thee. So Ps. xviii. 44, ' Strangers
shall submit themselves to me ; ' Ps. Ixvi. 3, Ixxxi. 15, and many other
places. The word implieth feigned submission.
Object. But are we openly to profess our mind in all things in time of
danger ? I answer — Prudent concealment may be without fault, but
a professed subjection should be sincere, for open and free dealing
doth best become God's children. It is true we are not bound to
speak all the truth at all times to every person. In some cases we
may conceal something: Luke ix. 21, our Saviour ' straitly charged
them, and commanded them to tell nobody that he was the Christ,'
1 Sam. xvi. 2, when the Lord sent Samuel to anoint David, Samuel
said, How can I go ? if Saul hear it, he will kill me. And the Lord
said, Take an heifer with thee, and say, I am come to sacrifice to the
Lord ; ' that was a truth, but not the whole truth.
Object. But you will say, Will not this justify mental reservation and
Jesuitical equivocation ? I answer — There are two sorts of reserva
tions ; I may reserve part of the truth in my mind. . But the mental
reservations the Jesuits plead for is this — when that which is spoken
is a lie, if abstracted from that which is in the mind ; for instance, if
a magistrate say, Art thou a priest ? No ; meaning not after the order
of Baal. So that which is spoken is a lie. But if it be spoken with
truth, we may reserve part of it. That in Samuel was not an untruth,
but concealing some part of the truth not fit to be discovered. So
Jer. xxxviii. 24-27, ' Then said Zedekiah unto Jeremiah, Let no man
know of these words, and thou shalt not die. But if the princes hear
that I have talked with thee, and they shall come unto thee, and say
unto thee, Declare unto us now what thou hast said unto the king,
hide it not from us, and we will not put thee to death ; also what the
king said unto thee: then thou shalt say unto them, I presented
my supplication before the king, that he would not cause me to return
to Jonathan's house to die there. Then came all the princes unto
Jeremiah, and asked him ; and he told them according to all these
words that the king had commanded : so they left off speaking with
him, for the matter was not perceived/
Secondly, We now come to the blessing asked, ' Grant me thy law
graciously.' Where first the benefit itself, grant me thy law; secondly,
the terms upon which it is asked, implied in the word graciously.
The benefit asked, * Grant me thy law.' David had the book of the
law already ; every king was to have a copy of it written before him ;
but he understandeth it not of the law written in a book. But of the
law written upon his heart ; which is a privilege of the covenant of
grace : Heb. viii. 1 0, ' For this is the covenant which I will make with
the house of Israel in those days, saith the Lord : I will put my laws
in their minds, and write them in their hearts,' &c.
Doct. 1. Then is the law granted to us when it is written upon our
minds and hearts ; that is, when we understand it, and our hearts are
VER. 29.] SERMONS UPON PSALM cxix. 287
framed to the love and obedience of it ; otherwise it is only granted to
the church in general, but it is not granted to us in particular. We may
have some common privilege of being trained up in the knowledge of
God's will, but we have not the personal and particular benefits of the
covenant of grace till we find it imprinted upon our hearts. Well, then —
1. Press God about this, not only to grant his word unto the church,
but to grant it unto you, unto your persons : * To reveal his Son in me/
Gal. i. 16. There is a general benefit, ' He hath showed his word unto
Jacob, and his statutes unto Israel/ Ps. cxlvii. 19. And there is a
particular benefit, * Grant me thy law graciously.' The whole church
may be under a covenant of grace, and some particular members of it
may be all that while under a covenant of works, if they have only an
external law without to show them what is good, but not a law within
to urge and enable them to do it — Lexjubet, gratia juvat. Literal in
struction belongeth only to the first covenant ; but when the word is
made ours, that is a privilege of the second covenant, ' The ingrafted
word that is able to save our souls,' James i. 21,' when it is received
in our hearts, and doth prosper there, and fructify unto holiness, when
it is written over again by the finger of the Spirit.
2. See if this effect be accomplished, if the law be granted to you.
It is so — (1.) When you have a sense and conscience of it, and you own
it as your rule for the governing of your own heart and life : Ps. xxxvii.
31, ' The law of God is in his heart ; none of his steps shall slide/ It
is not in his book only, but in his heart, to guide all his actions. (2.)
It is so when you have some ability and strength to perform it. Their
hearts carry them to it : as Ps. Ix. 8, ' I delight to do thy will, 0 God;
yea, thy law is in my heart.' They have not only a sense and con
science of their rule, but a ready spirit to perform it, and set about this
work cheerfully and heartily. A ready and cheerful obedience to God's
will is the surest note that the law is given to us ; when the study and
practice of it is the great employment and pleasure of our lives.
Doct. 2. (1.) The law that is odious to the flesh is acceptable to a
gracious heart. What others count a restraint, they count a great
benefit and favour : Rom. viii. 7, ' The carnal mind is enmity against
God, for it is not subject to the law of God, neither indeed can be.'
They shun all means of searching and knowing themselves, wishing
such things were not sins, or not desiring to know them to be so ; there
fore hate the law, and will not come to the light, John iii. 20, ' For
every one that doth evil hateth the light ; neither cometh to the light,
lest his deeds should be reproved/ As a man that hath light ware is
loath to come to the balance, or counterfeit coin to the touchstone, or
as a bankrupt is loath to cast up his estate. They hate the directions
and injunctions of the word as contrary to their lusts : 1 Kings xxii.
8, ' He doth not prophesy good concerning me, but evil/ said wicked
Ahab ; and therefore would not hear him, and yet he was the prophet
of the Lord. They are loath to understand their duty, are willingly/
ignorant : 2 Peter iii. 5, * For this they are willingly ignorant of/ &ci
But now a gracious heart desireth nothing more than the knowledge
of God's will ; how contrary soever to their lusts, they approve it : Eom,
vii. 12, ' Wherefore the law is holy, and the commandment holy and
just and good/ The law and commandment, that which wrought such
288 SERMONS UPON PSALM CXIX. [SER. XXXI.
tragical effects in his heart. Therefore they desire the knowledge of it
above all things : Ps. cxix. 72, ' The law of thy mouth is better to me
than thousands of gold and silver,' more than all earthly riches what
soever ; it is the best thing they can enjoy, to have a full direction in
obedience. (2.) The practice is welcome to their souls : 1 John v. 4,
' His commandments are not grievous/ They are to others, not to them,
because of the suitableness of their hearts : to a galled shoulder, the least
burden is irksome, but to a sound back it is nothing ; love sweetens all.
Use. Do you count the law an enemy or a friend ? The law is an
«nemy to them that count it an enemy, and a friend to them that count
it a friend. It is a rule of life to them that delight in it, and count
it a great mercy to know it, and be subdued to the practice of it ; but
it is a covenant of works to them that withdraw the shoulder, count it
a heavy burden not to be borne. Well, then, which do you complain
of, the law or your corruptions ? What are you troubled with, light
or lusts ? A gracious heart groaneth not under the strictness of the law,
but under the body of death ; not because God hath required so much,
but because they can do no more.
Doct. 3. That the law is granted to us or written upon our hearts
out of God's mere grace. Grant it graciously, saith David. I will do
it, saith God ; and God will do it upon his own reasons. The condi
tions of the covenant are conditions in the covenant, and the articles
that bind us are also promises wherein God is bound to bestow so great
a benefit upon poor creatures ; which doth encourage us to wait for this
work with the more confidence. We are sensible we have not the law
so intimately, so closely applied as we should have. Lord, grant it
graciously. It is his work to give us 'a greater sense and care of it.
SEEMON XXXI.
I have chosen the way of truth : thy judgments have I laid before
me. — VER. 30.
DAVID asserts his sincerity here in two things : —
1. In the Tightness of his choice, I have chosen the way of thy truth.
2. In the accurateness of his prosecution, thy judgments have I laid
before me.
First, For his choice, ' I have chosen the way of thy truth.' God
having granted him his law, he did reject all false ways of religion, and
continued in the profession of the truth of God, and the strict observance
thereof. There are many controversies and doubtful thoughts among
the sons of men about religion, all being varnished with specious pre
tences, so that a man knows not which way to choose, till by the Spirit
he be enabled to take the direction of the word ; that resolveth all his
scruples, and makes him sit down in the way which God hath pointed
for him. Thus David, as an effect of God's grace, avoucheth his own
choosing the way of truth.
By the way of truth is meant true religion ; as 2 Peter ii. 2, ' By
whom the way of truth is evil spoken of.' It is elsewhere called ' the
VER. 30.] SERMONS UPON PSALM cxrx. 289
good way wherein we should walk,' 1 Kings viii. 36 ; and ' the way of
God/ Ps. xxvii. 11; and ' the way of understanding/ Prov. ix. 6 ; and
1 the way of holiness,' Isa. xxxv. 8 ; and ' the way of righteousness/ 2
Peter ii. 21, ' Better they had not known the way of righteousness/
that is, never to have known the gospel, which is called the way of right
eousness. It is called also ' the way of life/ Prov. vi. 23, 'And reproofs
of instruction are the way of life ; ' and * the way of salvation/ as Acts
xvi. 17, the Pythoness gave this testimony to the apostles, ' These are
the servants of God, which show unto us the way of salvation/ Now
all these expressions have their use and significancy ; for the way of
truth, or the true way to happiness, is a good way, showed us by God,
who can only discover it ; and therefore called ' the way of the Lord/
or ' the way of God/ in the place before quoted ; and Acts xxviii. 25,
26, it is manifested by God, and leadeth us to God. The Christian
doctrine was that way of truth revealed by him who is prima veritas,
the first truth. The ways wherein God cometh to us are his mercy
and truth ; and the way wherein we come to God is the way of true
religion prescribed by him ; it is the way of understanding, because it
maketh us wise as to the great affairs of our souls, and unto the end
of our lives and beings ; and the way of holiness and righteousness, as
directing us in all duties to God and man ; and the way of life and
salvation, because it brings us to everlasting happiness. This way
David chose by the direction of God's word and Spirit.
Secondly, There follows the evidence of his sincerity, the accurate
prosecution of his choice, * Thy judgments have I laid before me/
The Septuagint reads it, 'I have not forgotten thy judgments/ By
judgments is meant God's word, according to the sentence of which
every man shall receive his doom. He that walketh in a way con
demned by the word shall not prosper ; for God's word is judgment,
and execution shall surely follow ; and by this word David got his
direction how to choose this way of truth, and this he laid before him as
his line. His desire was to follow what was right and true, not only
as to his general course and way of profession, but in all his actions ;
and so it noteth his fixed purpose to live according to this blessed rule
which God hath given him. To have a holy rule and an unholy life
is unconsonant, inconsistent. A Christian should be a lively tran
script of that religion he doth profess. If the way be a way of truth,
he must always set it before him, and walk exactly.
The points are two : —
1. That there being many crooked paths in the world, it concerns us
to choose the way of truth.
2. That when we have chosen the way of truth, or taken up the
profession of the true religion, the rules and institutions of it should
ever be before us.
There are two great faults of men — one in point of choice, the other
in point of pursuit. Either they do not choose right, or they do not live
up to the rules of their profession. Both are prevented by these points.
Doct. 1. That there being many crooked paths in the world, it con
cerns us to choose the way of truth.
I shall give you the sense of it in these eight propositions or con
siderations.
VOL. VI. T
290 SERMONS UPON PSALM CXIX. [SfiB. XXXI.
Prop. 1. The Lord in his holy providence hath so permitted it that
there ever have been, and are, and, for aught we can see, will be, con
troversies about the way of truth and right worship. There was such
a disease introduced into the world by the fall, that most of the reme
dies which men choose do but show the strength and malignity of the
disease. They choose out false ways of corning to God and returning
to him : Micah iv. 5, ' All people will walk every one in the name of his
god ; and we will walk in the name of the Lord our God for ever and
ever/ Mark, there is his God, and our God, and then all people, noting
their common agreement in error ; all people will, every man, noting
their diversity as to the particular false way of religion and worship
which they take up to themselves. When they turn their back upon
the true God, and the knowledge of him, then they are endless in seek
ing out false gods : Jonah i. 5, ' They cried every man to his god/
Among pagans, even in one ship, there were many false gods wor
shipped.
The controversy about religion mainly lay at first between the
Jews and the pagans. The pagans had their gods, and the Jews had
the Lord God of Israel, the only true God. Yea, among the pagans
themselves there was a great diversity — ' every man will walk '-
and sometimes a hot contention ; and many times there were hot con
tests, which was the better god, the leek or the garlic. When
religion, which restrains our passions, is made the fuel of them, and
instead of a judge becomes a party, men give themselves up headlong
to all manner of bitter zeal and strife ; and persuasion of truth and
right, which doth calm men in other differences, are here inflamed by
that bitter zeal every one hath for his god, his service and party ;
and the difference is greater especially between the two dissenting
parties that come nearest to one another.
We read afterward, when this difference lay more closely between
the Jews and the Samaritans, and Christ decides, that salvation was of
the Jews. The Jews were certainly the better party : John iv. 20,
* Our fathers worshipped in this mountain, and ye say that in Jeru
salem is the place where men ought to worship ' — Mount Sion, or
Mount Gerizim, which was the temple of the true God, one or the
other ? Then we read afterward among the Jews themselves in their
private sects, who were very keen against each other, Pharisees and
Sadducees ; and Paul, though an enemy to them both, and was looked
upon as a common adversary, yet they had rather join with him than
among themselves, Acts xxiii. 8, 9. Afterward you find the scene of
contention lay between the Jews and Christians : Acts xiv. 4, ' But the
multitude of the city was divided ; and part held with the Jews, and
part with the apostles/ There it grew into an open contest and quarrel.
And then between the Christians and the pagans, which was the
occasion of that uproar at Ephesus, Acts xix. Ay ! and after religion
had gotten ground, and the way of truth had prevailed in the world,
then the difference lay betwixt Christians themselves ; yea, while re
ligion was but getting up, between the followers of the apostles and
the school and sect of Simon Magus, those impure libertines and
Gnostics who went out of them because they were not of them, 1 John
ii. 19. And afterward in the church story we read of the conten-
VER. 30.] SERMONS UPON PSALM cxix. 291
tions between the Catholics and the Arians, the Catholics and the
Pelagians, the Catholics and the Donatists, and other sects.
And now, last of all in the dregs of time, between the Protestants and
the Papists, that settled party with whom the church of God is now in
suit. As the rod of Aaron did devour the rods of the enchanters, so
the word of God, which is the rod of his strength, doth and will in time
eat up and consume all untruths whatsoever ; but for a great while the
contests may be very hot and sharp. Yea, among those that profess a
reformed Christianity, there are the Lutherans and the Calvinists.
And nearer to us, I will not so much as mention those invidious
names and flags of defiance which are set up, under which different
parties do encamp at home. Thus there ever have been, and will be,
contests about religion and disputes about the way of truth ; yea, differ
ent opinions in the church, and among Christians themselves, about
divine truths revealed in the scripture.
The Lord permits this in his holy and righteous providence, that
the godly may be stirred up more to embrace truth upon evidence witli
more affection, that they may more encourage and strengthen them
selves and resolve for God ; for when all people will walk every ono
in the name of his god, 'we will walk in the name of our God for ever,"
Micah iv. 5. And the Lord doth it that he may manifest the sin
cere, that when Christ calls, Who is on my side ? who are willing to
stick to him whatever hazards and losses they may incur : 1 Cor. xi.
19, ' There must be heresies among you, that they which are approved
may be made manifest among you.' Ay ! and that there may be a
ready plague of strong delusion and lies for them that receive not the
truth in the love of it, 2 Thes. ii. 11, 12 ; for damnable errors are the
dungeons in which God holds carnal souls that play the wanton, and
trifle with his truth, and never admit the love and power of it to come
into their hearts.
Prop. 2. True religion is but one, and all other ways false, noxious,
and pestilent : Eph. iv. 5, ' One Lord, one faith, one baptism.' There
are many ways in the world, but there is but one good and certain
way that leads to salvation. So much the apostle intimates when he
saith, * He will have all men to be saved/ How would he have them
saved ? 1 Tim. ii. 4, ' For there is one God, and one mediator between
God and men, the man Christ Jesus ; ' which text implies that salva
tion is by the knowledge of the truth, or knowledge of the true way ;
others tend to destruction. And so God promiseth, Jer. xxxii. 39,
that he will give all the elect ' one heart and one way.' Though there
be differences even in the church of God about lesser truths, yet there
is but one true religion in the essence and substance of it ; I mean, as
to those truths which are absolutely necessary to salvation. To make
many doors to heaven is to set wide open the gates of hell. Many men
think that men of all religions shall be saved, provided they be of a
good life, and walk according to their light.
In these later times divers unsober questionists are grown weary of
the Christian religion, and by an excess of charity would betray their
faith ; and while they plead for the salvation of Turks and heathens,
scarce show themselves good Christians. The Christian religion is
not only the most compendious way to true happiness, but it is the
292 SERMONS UPON PSALM CXIX. [SfiR. XXXI.
only way : John xvii. 3, ' This is life eternal, to know thee the only
true God, and Jesus Christ whom thou hast sent.' There is the sum
of what is necessary to life eternal ; that there is one God, Father, Son,
and Holy Ghost, to be known, loved, obeyed, worshipped, and enjoyed;
and the Lord Jesus Christ to be owned as our Redeemer and Saviour,
to bring us home to God, and to procure for us the gifts of pardon and
life ; and this life to be begun here by the Spirit, and to be perfected
in heaven. This is the sum of all that can be said that is necessary
to salvation. Certainly none can be saved without Christ ; * for there
is no other name under heaven whereby we can be saved but by
Jesus Christ,' Acts iv. 12, and none can be saved by Christ but they
that know him and believe in him.
If God hath extraordinary ways to reveal Christ to men, we know
not. This is our rule ; no adults, no grown persons can be saved but
they that know him and believe in him. And now Christ hath been
so long owned in the world, and his knowledge so far propagated,
why should we dream of any other way of salvation ? To us there is
but one God and one faith. The good-fellow gods of the heathen
could brook company and partnership, but the true God will be alone
acknowledged. As the sun drowns the light of all the stars, so God
will shine alone. No man can be saved without these two things —
without a fixed intention of God as his last end, and a choice of Jesus
Christ as the only way and means of attaining thereunto.
These things are set down in scripture as of infallible necessity to
salvation ; and therefore, though there be several apprehensions and
contentions about ways of salvation and righteousness, yet there is but
one true religion, and all other ways are false.
Prop. 3. As soon as any begin to be serious, they begin to have a
conscience about the finding out this one only true way wherein they
may be saved. Alas ! before men take up that religion which the
chance of their education offers, without examination or any serious
reason of their choice, they walk, in the language of the prophet,
* according to the trade of Israel ; ' they live as they are born and
bred, and take up truth and error as their faction leads them ; or else
pass from one religion to another, as a man changeth his room or bed,
and make a slight thing of opinions, and float up and down like light
chaff, in a various uncertainty, according as their company or the
posture of their interest is changed. But a serious and awakened
conscience will be careful to lay the groundwork of religion sure ; they
build for eternity, therefore the foundation needs to be well laid. The
woman of Samaria, as soon as she was touched at heart and began to
have a conscience, she began also to have doubtful thoughts about her
estate and religion. Christ had convinced her of living in adultery, by
that means to bring her to God ; but now she would fain know the
true way of worship : John iv. 20, * Our fathers worshipped in this
mountain, and ye say that in Jerusalem is the place where men ought
to worship/ They that have a sense of eternity upon them will be
diligent to know the right way. The same errand brought Nicodemus
to Christ : John iii. 2, ' Master, we know that thou art a teacher come
from God/ He would fain know how he might come to God. So the
young nobleman in the gospel: Mat. xix. 16, 'Good master, what
VEK. 30.] SERMONS UPON PSALM cxix. 293
good thing shall I do that I might have eternal life ? ' Though he
disliked the bargain afterwards, yet he cheapens it, and asks what
way he must take. For a great while persons have only a memorative
knowledge, some apprehension which doth furnish their talk about
religion ; and after their memory is planted with notions, then they
are without judgment and conscience ; but when they begin to have a
judgment and a conscience, then it is their business to make religion
sure, and to be upon stable terms with God.
Prop. 4. When we begin to have -a conscience about the true way,
we must inquire into the grounds and reasons of it, that we may
resolve upon evidence, not take it up because it is commonly believed,
but because it is certainly true ; not take it up by chance, but by
choice ; not because we know no other, but because we know no better.
It is not enough to stumble upon truth blindly, but we must receive
it knowingly, and upon solid conviction of the excellency of it, com
paring doctrine with doctrine, and thing with thing, and the weak
grounds the adversaries of the truth have to build upon. The precepts
of the word are direct and plain for this: 1 Thes. v. 21, 'Prove all
things, hold fast that which is good; and 1 John iv. 1, 'Try the
spirits whether they are of God/ There must be trying and searching,
and not taking up our religion merely by the dictates of another.
The papists are against this, which argueth a distrust of their own
doctrine ; they will not come to the waters of jealousy, lest their
belly should swell and their thigh rot. They dare not admit people
to trial and choice, and give them liberty to search the scriptures ;
whereas truth is not afraid of contradiction : they first put out the
light, then would have men shut their eyes. But what do they
allege, since we are bidden to prove all things, and to try the spirits ?
That these places belong to the doctors of the church, and not to the
people. But that exception is frivolous, because the apostolical epistles
were directed to the body of the people ; and they who are advised to
prove all things are such as are charged to respect ' those that are
over them in the Lord,' ver. 12, and not to ' despise prophecies/ ver.
20, and then ' prove all things,' ver. 21 ; and in another place, those
that he calls TratS/a, 'little children,' them he adviseth to try the
spirits; all that have a care of their salvation should thus do.
Eusebius doth mention it as one of the errors of Apelles, that what he
had taught them they should not pry into and examine, but take it
and swallow it. And Mahomet forbids his followers to inquire into
their religion.
Object. But is every private Christian bound to study controversy,
so as to be able to answer all the adversaries of the truth ?
I answer — No ; it is a special gift, bestowed and required of some
that have leisure and abilities, and it is a duty required of ministers
and church guides to convince gainsayers arid stop their mouths.
Ministers must be able to hold fast the truth. The word is, Titus, i. 9,
av-re'xop.evov, ' holding fast the faithful word ; ' it signifies, holding fast
a thing which another would wrest from us. We should be good at
holding and drawing, to preserve the truth when others would take it
out of our hands; otherwise he tells us, Kom. xiv. 1, 'Him that is
weak in faith receive, but not to doubtful disputations.' Yet every
294 SERMONS UPON PSALM CXIX. [SEB. XXXI.
true Christian is so far to be settled in the true religion, and study the
grounds of it, that he may be fully persuaded in his own mind, Bom.
xiv. 5, and may not be like chaff, but may be at a certainty in the
way of truth. Surely the business is worthy our serious care. Eternal
life and death are not trifles ; therefore be not rash in this, but go
upon sure evidence.
1. The providence of God doth necessitate us to such a course.
Because there are different ways propounded to man, therefore he
must follow all, or take up one upon evidence. Not only in point of
practice, as life and death is set before us, Deut. xxx. 15, and the
broad way and the narrow, Mat. vii. 13, 14 ; not only to counterwork
the rebellions of the flesh, and the way of wisdom and folly, Prov. ix.
No ; but in matters of opinion and controversy about religion there
will meet us several ways, Jer. vi. 16, and all pretending to God.
Therefore what should we do but search, pray, resolve to be thus
with God, and take the way God will direct us? As the king of
Babylon stood at the parting of the way, or at the head of the ways, to
make divination, Ezek. xxi. 21, so you meet with partings of ways that
you need deliberate to make a wise choice ; therefore the providence
of God doth put you upon trial. Think, there are false teachers ; ay,
and the most holy and upright men are but in part enlightened, and
they may lead you into a crooked path and a byway ; they may mis
lead us ; therefore we ought to see with our own eyes.
2. Consider the sad consequence of erring. There are damnable
errors and heresies, 2 Peter ii. 1. Vice is not only destructive and
damnable to the soul, but error. Now eternal damnation and salva
tion are no small matters. A man cannot please God in a false belief,
how laudable so ever his life be ; and they cannot put the fault upon
others, that they are misled by them ; for ' if the blind lead the blind,
both fall into the ditch ; ' not only the blind guide, but the blind
follower.
3. If we light upon a good way without search and choice, it is but
a happy mistake when we have not sufficient evidence. You may
have the advantage ground, by chance may light upon a better way,
and it is God's providence you are born there where it may be so. A
Turk hath the same ground for his respect to Mahomet that many
have for their owning of Christ ; it is that religion he was born and
bred in. This will not be counted faith, but simple credulity : ' The
simple believeth every word/ It is almost as dangerous to love a
truth ignorantly as to broach an error knowingly. Temere creditur,
&c., saith Tertullian — that is believed in vain which is believed without
the grounds whereupon it is propounded. The faith of Christians
should not be conjectural or traditional. If a man should not have
reasons to sway his choice, he will never be able to check temptations
even in practical things. If men have not received religion upon true
grounds, and, as Cyprian saith, when they do not look into the reason
of these things, and when the Christian religion is represented to them
without evidence and certainty, they have but a probable faith, that is
always weak against temptation, either against lusts within or errors
and seductions without ; therefore we had need look to the grounds of
these things.
VEB. 30.] SERMONS UPON PSALM cxix. 295
4. The profit is exceeding great, for truth will have a greater force
upon the heart when we see the grounds and reasons of it. We are
exposed here in this lower world to great difficulties and temptations.
Now, when we do not lay up the supreme truths of religion with
certainty and assurance, alas ! these temptations will prevail over us
and carry us away. Atheism lies at the root ; therefore are there such
doubtings in the heart in point of comfort, such defects in the life and
conversation, because truth was never soundly laid in the soul, it was
not chosen. If we were soundly settled in the belief of the unity of
the divine essence, and the verity of salvation by Christ, and the
divine authority of the scriptures, and the certainty of the promises
therein, certainly we would be more firmly engaged to God ; comfort
would sooner follow us, and we would have better success in the
heavenly life. If the fire were well kindled, it would of itself break
out into a flame. If we did believe, indeed, that Jesus the Son of
God hath done so much for us, and had this firmly settled in our
hearts, this would be a real ground of comfort and constancy : 2 Peter
iii. 17, ' Beware lest ye also, being led away with the error of the
wicked, fall from your own steadfastness.' It is put in opposition to one
that stands by the steadfastness of another ; he might be carried away
by the error of the wicked. No ; but he must have somewhat to say
to engage his own heart, otherwise he is led thereby with every fond
suggestion and simple credulity, and easily abused. But when men
have chosen and are well fixed, they are not easily shaken. When
men take up religion upon trust, without a satisfying argument, they
are like light chaff, carried through the whole compass of the winds ;
as mariners dispose of several winds which blow in the corners of the
world into a circle and compass (the apostle's word alludes to that),
' We are carried all round the points of the compass/ Eph. iv. 14.
When the chain of consent is broken, they are in continual danger to
be seduced ; and the greatest adversaries of truth are able to use such
reasons as have in them great probability to captivate the affections
of a weak understanding, by their sophistical arguments and insinuating
persuasions.
Prop. 5. After this inquiry into the grounds and reasons of the way
of truth, then we must resolve and choose it, c I have chosen the way
of truth/ as the way wherein we are to walk : Jer. vi. 16, ' Ask where
is the good way, and walk therein, and then ye shall find rest for your
souls.' You must not only so understand and form your opinions
aright, not only see what is the good way, but ivalk therein ; keep that
way which you find to be the way of truth, renouncing all others. We
should not lie under a floating uncertainty or sceptical irresolution, as
those that keep themselves in a wary reservation, that are * ever learn
ing, but never come to the knowledge of the truth/ 2 Tim. iii. 7 —
£7riyvco(nv aXrjdeias, the word is, they do not come to ' the acknowledg
ment of the truth ; ' always examining, but never resolve. You are to
1 prove all things/ but not in order to unsettlement, but settlement,
1 Thes. v. 21. Consider, inquire, where is God's presence most?
where is the Son like to be glorified, and souls better to be satisfied,
and built up in the faith of Jesus Christ ? and resolve and stick there.
Prop. 6. That no religion will be found fit to be chosen upon sound
296 SERMONS UPON PSALM CXIX. [SfiR. XXXI.
evidence but the Christian. How shall I be persuaded of this ? Why,
that religion which God hath revealed, that religion which suits with
the ends of a religion, that is, with the inward necessities of mankind,
and most commodiously provides for man, that is true religion. Surely
the necessities of mankind are to be relieved thereby. The great ends
of a religion are God's glory and our happiness. God is glorified by a
return of the obedience of the creature, and man is made happy by the
enjoyment of God. All these ends are advanced by this way of truth.
First, That is the only religion which is revealed by God, for cer
tainly so must a religion be if it be true ; for that which pleaseth him
must be according to his will ; and who can know his will but by his
own revelation, by some sign whereby God hath discovered it to us ?
Alas ! if men were to sit brooding a religion themselves, what a strange
business would they hatch and bring forth ! If they were to carve
out the worship of God, they might please themselves, but could never
please God. Vain men indeed are ready to frame God like themselves,
and foolishly imagine what pleaseth them pleaseth him also ; they still
conceive of God according to their own fancy. And this was the
reason why the wisest heathens, having no revelation, no sense of God's
will but what offered itself by the light of nature, they would employ
their wits to devise a religion. But what a monstrous chimera and
strange fancy did they bring forth ! * Professing themselves wise, they
became fools/ Bom. i. 22. Though they knew there was a great and
eternal being by the light of nature, yet the apostle saith they became-
vain, eV rot? StaXo7to-yLtot?, in their imaginations, how this infinite being
should be worshipped ; therefore what they carved out was not an
honour, but a disgrace ; they devised gods and goddesses that were
patrons of murder, theft, and all manner of filthiness, and brought out
Bacchus, the god of riot and good-fellowship, or the patron of boon
companions, and Venus, the patroness of love and wantonness. But
now God hath showed us his will, ' He hath showed us what is good,
and what he doth require of us,' Micah vi. 8. Now that the gospel is
a revelation from God, appears by the matter, which is so suitable to
the nature of God ; it hath such an impress of God's wisdom, goodness,
power upon it, that plainly it hath passed God; it is like such an infinite
and eternal being as God is, in the worship and duties prescribed ; it
is far above the wisdom of mere man, though very agreeable to those
relics of wisdom which are left in us. So that this is that true
religion which surely will please God, because it came from him at
first, and could come from no other. And also besides the evidence
it carrieth with it, and the impress and stamp of God upon it, we have
the word of those that brought this doctrine to us ; and if we had
nothing else, if they say, ' Thus saith the Lord/ &c., we are bound
to believe them, they being persons of a valuable credit, that
sought not themselves, but the glory of him that sent them. When
the first messengers of it were men of such an unquestionable credit,
that had no ends of their own, but ran all the extreme hazards and
displeasures, surely it cannot incline us to think they did seek God's
glory by a lie. Yea, they did evidence their mission from God by
miracles that God sent them. Surely this doctrine is from heaven.
Ay, and still God in his providence shows it from heaven, both in his-
VER. 30.] SERMONS UPON PSALM cxix. 297
internal government of the world ; — he blesseth it to the comfort of the
conscience or to the terrifying of the conscience, for it works both
ways. Wicked men are afraid of the light, lest their deeds should be
made manifest, John iii. 20 ; — and also to the comforting and settling
the conscience, that we may have great joy by believing in Christ.
This for his internal government. And then his external govern
ment, by answering of prayers, fulfilling promises, accomplishing
prophecies : Ps. xviii. 30, ' As for God, his way is perfect ; the word
of the Lord is tried : he is a buckler to all that trust in him/ Put
God to the trial by a regular confidence in a humble walking, and he
will make good his promises ; ay, and make good his threatenings.
When people are ripe for judgment, God will fulfil the threatenings
of his word, and will accomplish what is spoken by the prophets and
apostles ; and God will reveal his wrath from heaven ' against all un
righteousness of men,' Rom. i. 18. So that here are plain signs that
this is a doctrine revealed from God, and God can best tell us how he
is to be worshipped and pleased.
Secondly, Besides God's revelation, it notably performs all that
which a man would expect in a religion, and so suits the necessities of
man as well as the honour of God. Why ?
1. That is the true religion, which doth most draw off the minds of
men from things temporal and earthly to things celestial and eternal,
that we may think of them and prosecute them. The sense of another
world, an estate to come, is the great foundation upon which all reli
gion is grounded. All its precepts and promises, which are like to
gain upon the heart of man, they receive their force from the promise
of an unseen glory, and eternal punishments which are provided for
the wicked and contemners of the gospel. The whole design of this
religion is to take us off from the pleasures of the flesh and the baits
of this world, that we may see things to come. It is the excellency of
the Christian faith that it reveals the doctrines of eternal life clearly,
which all other religions in the world only could guess at. There were
some guesses, but still great uncertainty, but obscure thoughts and
apprehensions of such an estate. But here * life and immortality are
brought to light through the gospel,' 2 Tim. i. 10. Alas ! there is a
mist upon it in all other representations ; they seem to see it, yet see
it not. But this is brought to light in the gospel ; it makes a free
offer of it, upon condition of faith in Christ, John iii. 16. It quickens
us to look after it ; all its design is to breed in man this noble spirit,
by ' looking upon things that are above, and not upon things on earth/
Col. iii. 1, 2; and it endeavours, with great power and persuasiveness,
that we may make it our scope, that we may neglect all present ad
vantages rather than miss this ; and make it our great design that we
may ' look not to the things which are seen, but to the things unseen/
2 Cor. iv. 17, 18. This is the way of truth, because we believe it will
make the worshippers of it everlastingly happy, which all men by
nature have inquired about. Now it is but reason that a man's work
be ended before he receive his wages, and if God will reward the vir
tuous, that it should be in the other world ; for our work is not ended
until we die ; and we have a presagency of another world : there is
another world which the soul of man thinks of. Now this is that
298 SERMONS UPON PSALM CXIX. [SfiB. XXXI.
•which Christianity drives at, that we may look after our reward with
God, and escape that tribulation, wrath, and anguish, which shall
come upon every soul that doeth evil.
2. That doctrine which established purity of heart and life, as the
only means to attain this blessedness, certainly that is the way of truth:
Ps. xxiv. 3, 4, ' Who shall ascend into the hill of the Lord ? and who
shall stand in his holy place ? He that hath clean hands and a pure
heart, who hath not lift up his soul unto vanity/ There is no true holi
ness, no subjection of heart to God, but by the Christian doctrine: John
xvii. 17, * Sanctify them by thy truth ; thy word is truth.' Hereby we
know the word of God is truth, because it is so powerful to sanctification :
Ps. cxix. 140, ' Thy word is very pure, therefore thy servant loveth it.'
All religious endeavour some kind of excellency; but now the holiness
that is recommended in other religions is a mere outside holiness in
comparison of what Christianity calls for. We have a strict rule,
high, patterns, blessed encouragement ; it promiseth a powerful Spirit,
even the Spirit of the holy God, to work our heart to this holiness that
is required. The aim of that religion is to remedy the disease intro
duced by the fall. All other religions do but make up a part of the
disease, and the gospel is the only remedy and cure; therefore this is the
way of truth you should choose.
3. That doctrine which provideth for peace of conscience, and freedom
from perplexing fears, which are wont to haunt us by reason of God's
justice and wrath for our former misdeeds, that doctrine hath the true
effect of a religion. Man easily apprehends himself as God's creature ;
and being God's creature, he is his subject, bound to obey him; and
having exceedingly failed in his obedience (as experience shows), he is
much haunted with fears and doubts. Now that is the religion that, in
a kindly manner, doth dispossess us of these dreads and fears, and comes
in upon the soul to deliver us from our bondage, and those guilty fears
which are so natural to us by reason of sin. And therefore in a con
sultation about religion, if I were to choose, and had not by the grace
of God been baptized into the Christian faith, and had the advantage to
look abroad and consider, then I would bethink myself, Where shall I
find rest for my soul, and from those fears which lie at the bottom of
conscience, and are easily stirred in us, and sometimes are very raging ?
There is a fire smothering within, and many times it is blown up into
a flame ; where shall I get remedy for these fears ? I rather pitch
upon this, because the Holy Ghost doth, Jer. vi. 16, &c., as if he had
said, If you will know what is the good way, take that way where you
may find rest for your souls ; not a false rest that is easily disturbed,
not a carnal security, but where you may find true solid peace ; that
when you are most serious, and mind your great errand and business,
you may comfort yourselves, and rejoice in the God that made you.
In a fal.se way of religion there is no establishment of heart and sound
peace : Heb. ix. 9, ' They could not make him that did the service
perfect as pertaining to the conscience.' That certainly is the true
religion which makes the worshipper perfect as to the conscience,
which gives him a well-tempered peace in his soul ; not a sinful
security, but a holy solid peace, that when he hath a great sense of his
-duty upon him, yet he can comfortably wait upon God. And you
VEB. 30.] SERMONS UPON PSALM cxix. 299
know our Lord himself useth this very motive to invite men : Mat.
xi. 29, ' Come unto me all ye that are weary and heavy laden, and I
will give you rest;' that is, take the Christian religion, that easy
yoke upon you, and you shall find rest for your souls. The Lord Jesus
is our peace, and the ground of our peace ; but we never find rest
until we come under his yoke. Christians, search where you will,
there is no serious answer to that grand question, which is the great
scruple of the fallen creature, Micah vi. 7, how to appease angry
justice. And we are told of those locusts who are seducing spirits,
which come out of the bottomless pit, Kev. ix. ; they had stings in
their tails ; their doctrine is not soundly comfortable to the conscience.
Among others, this is designed by those locusts, that half Christianity
which is taken up by the light-skirted people, which reflect upon
privileges only ; therefore there are such scruples and intricate de
bates. But some advantage there is, and some progress they may
make in the spiritual life, that cry up them without duties ; but they
never have found peace upon their souls unless the Lord pardon their
mistakes, and doth sanctify their reflections upon those spiritual and
unseen privileges, so as to check their opposite desires and inclina
tions. It is best to be settled in God's way, by justification and sanc-
tification. There is a wound wherein no plaster will serve for the
cure, but the way the gospel doth take. Consider altogether Christ's
renewing and reconciling grace, the whole evangelical truth, this
gospel which was founded in the blood of Christ, his new covenant,
^nd sealed with God's authority, and doth so fitly state duties and
privileges, and lead a man by the one to the other. This is that which
will appease the Lord. There is no settling of the conscience without
it ; and therefore, whatever you would expect in a religion, here you find
it in that blessed religion which is recommended to us in the gospel
or new covenant ; there is such holiness and true sense of the other
world, which breeds an excellency and choiceness of spirit in men.
Prop. 7. Of all sects and sorts among Christians, the Protestant
reformed religion will be found to be the way of truth. Why ? Be
cause there is the greatest suitableness to the great ends, the greatest
agreement and harmony with God's revelation, which they profess to
be their only rule. I say, as to God's worship, there is most simplicity,
without that theatrical pomp which makes the worship of God a dead
thing, and so most suitable to a spiritual being, and conducible to
spiritual ends, to God who is a Spirit, and who will be worshipped in
spirit and truth ; for there God is our reward, and to be served by
faith, love, obedience, trust, prayers, praises, and a holy administration
of the word and seals ; more suitable to the genius of the scripture,
without the pageantry of numerous idle ceremonies, like flourishes
about a great letter, which do rather hide religion than any way dis
cover it ; yea, betray it to contempt and scorn to a considering man.
Besides, the great design of this religion is to draw men from earth to
heaven, by calling them to a serious profession of saving truth. Popery
is nothing but Christianity abused, and is a doctrine suited to policy
nnd temporal ends ; and it is supported by worldly greatness. Arid
.then as to holiness, which is the genuine product of a religion, the true
genuine holiness is to be found, or should be found according to their
300 SERMONS UPON PSALM CXIX. [SflR. XXXL
principles, among Protestants and reformed ; not external mortifica
tion, but in purging the heart. And here is the true peace of con
science, while men are directed to look to Christ's reconciling and re
newing grace, and not to seek their acceptance in the merit of their
own works, and voluntary penance and satisfactions, and many other
doctrines which put the conscience upon the rack. And then all this
is submitted to be tried by the scriptures, which apparently are
acknowledged by them to be the word, without running to unwritten
traditions and the authority of men. Again, all this is recommended
with the special presence of God as to gifts and graces, blessing these
churches continually more and more. Therefore, if ever a man will find
rest for his soul, and be soundly quiet within himself, here he must
fix and choose, and take up the way of truth. Popery is but heathen
ism disguised with a Christian name : their penal satisfactions are like
the gashing and lancing of Baal's priests ; their mediators of interces
sion are like the doctrines of demons among the Gentiles, for they had
their middle powers, glorified heroes ; their holy water suits with the
heathen lustrations ; their costly offerings to their images answer to
the sacrifices and oblations to appease their gods, which the idolaters
would give for the sin of their souls ; adoring their relics is like the
respects the heathens had to their departed heroes ; and as they had
their tutelar gods for every city, so these their saints for every city
and nation ; their St Sebastian for the pestilence, their Apollonia for
the toothache, and the like. It is easy to rake in this dirt. It was
not for the devil's interest, when the ensign of the gospel was lifted
up, to draw men to downright heathenism ; therefore he did more
secretly mingle the customs and superstitions of the Gentiles with the
food of life, like poison conveyed in perfume, that the souls of men
might be more infected, alienated, and drawn from God. Popery
doth not only add to the true religion, but destroys it, and is contrary
to it. Let any considering man, that is not prejudiced, compare the
face of the Roman synagogue with the beauty of the reformed
churches, and they will see where Christianity lies. There you will
find another sacrifice for expiation of sin than the death of Christ ;
the communion of the cup, so expressly commanded in the word of
God, taken away from the people ; reading the scriptures forbidden to
laics, as if the word of God were a dangerous book ; prayers in an un
known language ; images set up, and so they are guilty, if not of
primitive idolatry (which all the water in the sea cannot wash them
clear of), yet certainly of secondary idolatry, which is the setting up an
idol in God's worship contrary to the second commandment, the image
of the invisible God represented by stones and pictures ; invocation of
saints and angels allowed ; the doctrine of transubstantiation, contrary
to the end of the sacrament ; works of supererogation ; popes' par
dons ; purgatory for faults already committed, as if Christ had not
already satisfied ; papal infallibility, not only contrary to faith, but
sense and reason ; their ridiculous mass and ceremonies ; and many
such human inventions, besides the word and against it. But the
Protestants are contented with the simplicity of the scriptures, the
word of God, and the true sacraments of Christ. Therefore you see
what is the way of truth we should stick to.
VER. 30.] SERMONS UPON PSALM cxix. 301
Prop. 8. That in the private differences among the professors of
the reformed Protestant religion, a man is to choose the best way, but
to hold charity towards dissenters. In the true church, in matters of
lesser moment, there may be sundry differences ; for until men have
the same degree of light, it cannot be expected they should be all of a
mind. Babes will think one thing, grown persons will have other
apprehensions ; sick persons will have their frenzies and doubtings,
which the sound cannot like. The apostle's rule is, Phil. iii. 15, 16,
* Let us therefore, as many as be perfect, be thus minded ; and if in
anything ye be otherwise minded, God shall reveal even this unto
you,' &c. There are two parts of that rule. The perfect must be thus
minded ; they that are fully instructed in the mind of God, they must
practise as they believe. Strings in tune must not be brought down
to those that are out of tune. But if others tainted with error do not
give a thorough assent to all divine truth, yet let us walk together,
saith the apostle, so far as we are agreed. God, that hath begun to
enlighten them in other things, will in time discover their mistakes.
Thus far the true Christian charity takes place. This should be our
rule. Here we are agreed in the Christian reformed religion, and in
all the points of it ; let us walk together so far, and in lesser differ
ences let us bear with and forbear one another in love. I speak now
of Christian toleration ; for the magistrate's toleration and forbearance,
how far he is to interpose, that is another case : Eph. iv. 2, * With all
lowliness and meekness, with long-suffering forbearing one another in
love.' What is bearing with one another ? Not conniving at their
sin, or neglecting ways to reclaim them ; or forbear our profession
when God calls us to it — they are great cases how far profession may
be suspended, and how far it may be carried on — but to restore them
with meekness ; to own them in those things wherein they are owned
by God ; not to practise that antichristian humour which is now gotten
into Protestantism, of unchurching, unministering, unchristianising one
another, but to own one another in all those things wherein we are
agreed, without imposing or censuring ; not rending into factions, not
endeavouring to destroy all, that we may promote the particular in
terest of one party to the prejudice of the whole ; but walking under
one common rule. And if others shall prove peevish, and if angry
brethren shall call us bastards, and disclaim us as not belonging to the
same father, we ought not to reject them, but still call them brethren ;
if they will not join with us we cannot help it, yet they are brethren
notwithstanding that disclaim ; and how pettishly and frowardly soever
they carry themselves in their differences, a good Christian should take
up this resolution (their tongue is not Christ's fan to purge his floor),
though they may condemn things which Christ will own, to bear their
reproofs, and love them still ; for the iniquity of their carriage doth
not take away our obligation to them. As in the relation of inferiors,
we are bound to be obedient to the froward as well as to the gentle
parents and masters ; so in the duties that are to pass between equals,
we are to bear with the froward and to overcome their inclinations.
For though we have corruptions that are apt to alienate us, and will
put us upon furious passions, uncomely heats and divisions, yet God
forbid we should omit any part of our duty to them, for uncharitable
brethren are brethren still.
302 SEKMONS UPON PSALM CXIX. [SfiB. XXXII.
SEKMON XXXII
I have chosen the way of truth : thy judgments have I laid before
me.— VEK. 30.
I come now to answer an objection which may be made.
Object. But if you be so earnest to maintain unity among your own
sects, why do you separate from the Papists, who are Christians as
well as you, and own many things of Christianity wherein you may
agree with them ?
I answer — In the general, certainly the separation of one Christian,
from another is a great evil, which should be carefully avoided ; and
if walls of separation be set up by others, yet we must do what in us
lies to demolish them. They do no service to Christ that make sepa
rations needlessly, when as much as is possible there should be a union
and coalition between Christians. Now, what shall we say to this
separation from Borne, who were in the possession of a Christianity ?
I tell you, this bugbear needs not fright jis out of the good way, if we
can but clear three things to you.
1. That as to the rise, it was neither unjust nor unnecessary.
2. As to the manner of it, it was not made rashly and lightly, but
as became them that had a serious sense of the interest of Christ and
of his church in the world.
3. As to the continuance of this separation, that if it were made
upon good grounds, and the same grounds still continue, certainly we
have no cause to revert and return back ; the Eoman synagogue not
being grown better, but much worse, since the first breach.
If all these can be proved, there is no reason to complain of our
separation.
First, That this separation was neither unjust nor unnecessary. It
is unjust if it be made without a cause : it is unnecessary if it be
made without a sufficient cause, or such a cause as may warrant so-
great a breach in the Christian world. Certain it is that the schism
lieth not in the separation, but the cause ; and so is not chargeable on
those that make the separation, but on those that give the cause. So
that if we would examine whether the separation be good, I think we
must examine the causes of it; therefore let us a little consider this very
thing. Certainly the cause was not unjust; there was a cause (I shall
show that by and by) ; and that it was not unnecessary, without a
sufficient cause, and so no way culpable.
The business is, whether the controversies be of such moment as
that there should be such a breach among Christians that we and they
should keep such a distance (I speak only to the sufficiency of the
cause, the justness we shall see by and by). Of what moment
soever the controversies were, if the things that are taken to be
errors be imposed as a condition of communion, a Christian cannot
join himself with them. Certainly it is no sin to abstain from the
communion of any church on earth, where the conditions of its com
munion are apparently unlawful and against conscience, though it ma,y
be the matters in debate be not of great moment. I only speak pro-
VER. 30.] SERMONS UPON PSALM cxix. 303
visionally, be they or be they not of moment, yet if these be propounded
as conditions of its communion ; for no man is necessitated to sin.
In some cases it is lawful to withdraw out of a place for fear of danger
and infection ; as if a house or town be infected with the pestilence, it
is but a necessary caution to look to ourselves betimes, and withdraw
out of that house or town.
But now when no men are permitted to tarry but those that are
infected with the disease, the case is out of dispute ; the sound must
be gone, and withdraw from them by all the means they can. Now,
such are the corruptions of Popery, and the danger of seducement so
manifest, that 'little children are by all means to keep themselves
from idols,' 1 John v. 21. We should be very cautious and wary of
that communion wherein there is so much hazard of salvation, if pos
sible ; we should keep ourselves untainted. But when we are bound
to the belief, practice, profession of those errors, there needs no more
debate ; a Christian must be gone, else he will sin against conscience.
Now this is the case clearly between them and us. Suppose the cor
ruptions were not great, nor the errors damnable, yet when the profes
sion of them is required, and the belief of them as certain truths is
imposed, we are to endure all manner of extremity rather than yield
to them. Therefore much more when it is easy to be proved that
they are manifest and momentous corruptions. Therefore certainly to
leave the communion of the popish faction is but to return to our
union and communion with Christ; it can be no fault to leave them
that left Christ, and the ancient faith and church. The innocent hus
band that leaves the adulterous wife is not to be blamed, for she had
first broken the bonds, and violated the rights of the conjugal relation.
Or, a good citizen and soldier are not to be blamed in forsaking their
governor and captain, who first revolted from his allegiance to his
prince, ay, and when he would engage them in the same rebellion
too.
Secondly, As to the management of it, or the manner how it was
carried on. It was not made rashly and lightly, without trying all
good means, and offering to have their complaints debated in a free
council ; in the meantime continuing in their station, and managing
the cause of Christ with meek but yet zealous defences, until they were
driven thence by antichristian fury for blowing the trumpet, and
warning the church of her danger from that corrupt party ; until per
secuted by censures not only ecclesiastical but civil ; cast out of the
church, put to death, some for witnessing against, others merely for
not owning and practising, these corruptions ; and hunted out from
their corners, where they were willing to hide, and worship God in
secret, with all rigour and tyranny ; driven first out of the church,
then out of the world by fire and sword, unless they would com
municate with them in their sin : thus were they used. So that the
Romanists cannot charge the Protestants with schism for leaving their
communion, any more than a man that thrusteth another out of doors
can be offended at his departure. Yea, when the reformed did set up
other churches, it was after all hopes of reformation were lost and
defeated ; and the princes, magistrates, pastors, and people were
grown into a multitude, and did in great numbers run to the banner
304 SERMONS UPON PSALM CXIX. [SfiR. XXXII.
which God had displayed because of his truth, and so could not in
conscience and spiritual safety live without the means of grace and the
benefit of ordinances and church -societies, lest they should be scat
tered as sheep without a shepherd, and become a ready prey to Satan.
And then this separation, which was so necessary, was carried on
with love and pity, and with great distinction between the corrup
tions from which they separated, and the persons from whom they
separated ; and they had the same affection to them, and carried it all
along just as those that are freed from Turkish slavery, and have broke
prison, and invited the other Christian captives to second them. It
may be they have not the heart and courage to venture with them ;
though they leave them fast in their enemies' chains, and will not
return to their company, they cease not to love and pity them, though
it were long, of their fear they did not enjoy the like liberty them
selves.
Thirdly, As to the continuance of this separation. It was made
upon good grounds, and it is still to be continued upon the same
grounds. The Roman Church is not grown better, but worse ; and
that which was before but mere practice and custom is since estab
lished by law and canon, and they have ratified and owned their errors
in the Council of Trent. And now Antichrist is more discovered, and
God hath multiplied and reformed the churches, and blessed them
with his gifts and graces, and the conversion of many souls, surely we
should not now grow weary of our profession, as if novelty only led us
to make this opposition. If we shall think so slightly of all the truths
of God and blood of the martyrs, and all this ado to bring things to
this pass, that Christ may gain ground, and we should tamely give up
our cause at last, as some have done implicitly, and others shrink, and
let the Papists carry it quietly, it is such wickedness as will be the
brand and eternal infamy of this generation. If Hagar the bond
woman, that hath been cast out, should return again, and vaunt it
over Sarah the lawful wife, the mischiefs that would follow are un
speakable. God permitted it to be so for a while in Queen Mary's
days ; and what precious blood was shed during that time we all know ;
and shall we again return to the garlic and onions of Egypt, as being
weary of the distractions of the wilderness, and expose the interest of
Christ, merely for our temporal good, which we cannot be secured of
either? Therefore, since this separation was not unjust, without
cause, nor unnecessary, without sufficient cause, and since it was
carried on with so much meekness and Christian lenity, and since
Borne is not grown better, but worse rather, surely we have no reason
to be stumbled at for our departure from that apostatical church.
In short, this separation was not culpable ; it came not from error
of mind : ' They went out from us, but they were not of us,' 1 John ii.
19. Not from corruption in manners : ' These are those that separate
themselves, sensual, not having the Spirit,' Jude 19. Not from strife
and contention, like those separations at Corinth, where ' one was of
Paul, another of Apollos,' &c., 1 Cor. i. 12 ; not from pride and
censoriousness, like those that said, ' Stand farther off; I am holier
than thou,' Isa. Ixv. 5. Not from coldness and tergiversation, as those
that 'forsook the assembling of themselves together/ because they
VEE. 30.] SERMONS UPON PSALM cxix. 305
were in danger of this kind of Christianity, Heb. x. 25. But from
conscience ; and this not so much from the Christians, as from the
errors of Christians ; from the corruptions, rather than the corrupted.
There is no reason we should be frightened with this suggestion.
But now, because that separation is good or evil according to the
causes of it, let us a little consider the state of Rome when God first
summoned his people to come out of this spiritual Babylon ; and if it
be the same still, there is no cause to retract the change.
The state of it may be considered either as to its government, doc
trine, or worship ; the tyranny of their discipline and government, the
heresy of their doctrine, and the idolatry of their worship. And if our
fathers could not, and if we cannot, have communion with them with
out partaking of their sin, it is certain the separation was and is still
justifiable.
First, As to their government. Three things are matter of just
offence to the reformed churches : —
1. The universality or vast extent and largeness of that dominion
and empire which they arrogate.
2. The supremacy and absolute authority which they challenge.
3. The infallibility which they pretend unto.
And if there were nothing else but a requiring a submission to these
things, so false, so contrary to the tenor and interest of Christianity,
this were ground enough of separation.
1. The universality of headship over all other churches, this the
people of God neither could nor ought to endure.
Suppose the Roman Church were sound in faith, in manners, in dis
cipline ; yet, being but a particular church, that it should challenge
such a right to itself, in giving laws to all other churches at its own
pleasure, and that every particular society which doth not depend upon
her beck in all things should be excluded from hope of salvation, or
not counted a fellow-church in the communion of the Christian faith,
this is a thing that cannot be endured.
That the Pope, as to the extent of his government and administra
tion, should be universal bishop, whose empire should reach far and
near throughout the world, as far as the church of Christ reacheth ;
this, as to matter of fact is impossible ; as to matter of right, is sacri
legious. As to matter of fact it is impossible, because of the variety
of governments and different interests under covert of which the par
ticular churches of Christ find shelter and protection in all the places
of their dispersion ; and therefore to establish such an empire, that
shall be so pernicious to the churches of Christ which are harboured
abroad, is very grievous ; and partly by reason of the multitude and
diversity of those things that belong to governments, which is a power
too great for any created understanding to wield. As to matter of
right, it is sacrilegious ; for Christ never instituted any such universal
vicar as necessary to the unity of his church. But here was one Lord
Jesus, and one God, and one faith, but never in union under one pope.
And therefore we see, in temporal government, God hath distributed
it into many hands, because he would not subject the whole world unto
one, as neither able to manage the affairs thereof, nor brook the majesty
of so large an empire with that meekness and moderation as becomes
VOL. VI. U
306 SERMONS UPON PSALM CXIX. [SER. XXXIL
a creature. It is too much for mere man to bear. Now religious
concernments are more difficult than civil, by reason of the imperfec
tion of light about them ; and it would easily degenerate into super
stition and idolatry ; therefore certainly none but a God is able to be
head of the church.
2. The authority of making laws. Consider it either as to matter
or form, the matter about which it is exercised, or the authority itself ;
their intolerable boldness and proud ambition is discovered in either.
As to the matter about which this power is exercised, for temporal
things, God hath committed them to the care of the magistrate ; and
it is an intrusion of his right for the Pope to take upon himself to in
terpose in civil things, to dispose of states and kingdoms ; a power
which Christ refused : ' Man, who made me a judge over you ? ' Luke
xii. 14. As to matter of religion, some things are in their own nature
good and some evil ; some things of a middle nature and indifferent.
As to the first, God hath established them by his laws ; as to the othery
they are left to arbitrament, to abstain and use for edification, accord
ing to the various postures and circumstances of times, places, and
persons, but so that we should never take from any believer, or suffer
to be taken from him, that liberty which Christ hath purchased for us
by his blood. It is a licentious abuse of power not to be endured.
We are to ' stand fast in that liberty wherewith Christ hath made us
free/ Gal. v. 1. The apostle mainly intends it of the observance of
the ceremonial law, which was a bondage, because of the trouble and
expense. Oh ! but then the price wherewith Christ bought our free
dom should make us more chary of it, and stand in the defence of it
with greater courage and constancy, whatever it cost us. The captain
told Paul that his liberty as a Roman was ' obtained with a great sum/
Acts xxii. 28. Now, the court of Rome doth challenge such a power,
that it commandeth and forbiddeth those things which God hath left
free, as distinction of days, meats, marriage, according to their own
pleasure, 1 Tim. iv. 3 ; nay, sometimes dispenseth with that which
God hath expressly commanded or forbidden ; and then what doth it
but make him equal with God, yea, superior to him ? That physician
possibly may be borne with that doth only burden his patient with
some needless prescriptions, if for the main he be but faithful ; but if
he should mingle poison with his medicaments, and also still tire out
his patient with new prescriptions, that are altogether troublesome,
and costly, and nauseous, and for the number of them dangerous to
life, it behoveth his patient to look to his health. And this is the very
case. The Pope doth sometimes make bold with dispensing with God's
laws, and doth extinguish and choke Christian religion by thousands
of impositions of indifferent things, which is not to be endured.
And then as to the authority itself ; according to the eminency of
the lawgiver, so is his authority more or less absolute. Therefore when
a mortal man shall challenge an authority so absolute as to be above
control, and to give no account of his actions, and it is not lawful to
say to him, What doest thou ? or inquire into the reason, or complain
of the injury, this is that which the churches of Christ cannot endure.
Therefore they had just ground and cause of withdrawing, and mak
ing up a body by themselves, rather than yield to so great encroach-
VER. 30.] SERMONS UPON PSALM cxix. 307
inents upon Christian liberty; to receive the decrees of one church,
and that so erroneous and imposing, without examination or leave of
complaint.
3. That which grieveth, and did grieve, and cause this withdrawing,
is both papal infallibility and freedom from error. That any church
which is made up of fallible men should arrogate this to themselves
(especially the Koman, which of all churches that ever Christ had
upon earth is most corrupt), that they should fasten this infallibility
to the papal chair, which is the fountain of those corruptions, this
they look upon as a great contradiction, not only to faith, but to sense ;
and as hard a condition as if I were bound, when 1 saw a man sick
of the plague, and the swelling and tokens of death upon him, yet to
say he is immortal, nay, that that part wherein the disease is seated is
immortal. This was the burden that was imposed upon the people of
God, that they should yield to this.
Secondly, Come to their heresy in doctrine. To rake in this filth
would take up more time than will comport with your patience. It is
almost everywhere corrupt ; the only sound part in the whole frame is
the doctrine of the Trinity, which yet the schoolmen have entangled
with many nice and unprofitable disputes, which render their glorious
and blessed mystery less venerable. We must do them right also in
this, that they grant the doctrine of Christ's satisfaction, and that he
not only died for our good, but in our stead, and bore our punishment ;
they grant the truth of it, but deny the sufficiency of it : so mightily
weaken, if not destroy it, while they think it must be pieced up by the
sacrifice of the mass, human satisfaction, by the merit of works, purga
tory, and indulgences. But in all other points of religion, how corrupt
are they ! That which most offends the reformed churches is their
equalling traditions with the scripture ; yea, their decrying and taxing
the scriptures as obscure, insufficient, and as a nose of wax, pliable to
several purposes ; their mangling the doctrine of justification, which
we own to consist in the imputation of Christ's righteousness received
by faith ; and they plead in the works of righteousness which we have
done ; and so, if the apostle may be judge, ' make void the grace of
God/ Gal. ii. 21. And then the merit of works, not expecting the
reward of them from God's mercy, which becometh Christian humility ;
but from the condignity of the work itself, which bewrayeth their
pharisaical pride. We say that sins are remitted by God alone, exer
cising his mercy in Christ through the gospel, towards those that
believe and repent. But the Papists say, pardon may be had by virtue
of indulgences, if a man give such a price, do this or that, say so many
ave marias and paternosters, though far enough from true faith and
repentance. The one savours of the gospel, the other of the tyranny
of the Pope of Eome, that hath set himself in the place of God, and
substituted his laws instead of the law of Christ. So their portentous
doctrine of transubstantiation, that a priest should make his maker,
and a people eat their God. I could represent the difference of both
churches, both in excess and defect. In excess, what they believe over
and above the Christian faith. The true church believes, with the
scriptures, and with the primitive churches, that there is but one God,
Father, Son, and Holy Ghost, to be religiously invocated and worship-
308 SERMONS UPON PSALM CXIX. [SEE. XXXII.
ped. They plead the creature, angels and saints, are to be both reli
giously invocated and worshipped. The scripture shows that there is
but one surety and mediator between God and man, he that was both
God and man, Jesus Christ. They say that the saints are mediators
of intercession with God, by whose merits and prayers we obtain the
grace and audience of our supplications. The scripture saith that
Christ's propitiatory sacrifice offered on the cross is sufficient for the
plenary remission of all our sins. They say the sacrifice of the mass,
which the priest under the species of bread and wine substantially,
that is, by consecration into the body and blood of Christ, offered to
God, that this is available for the remission of sins both of quick and
dead. That the remission of sins obtained by Christ, and offered in
the gospel to the penitent believer, is bestowed and applied by faith,
this is the opinion of the scripture. They say remission of sins is
obtained and applied by their own satisfactions and papal indulgences.
That true repentance consists in confession of sin with grief, and desire
of the grace of Christ, with a serious purpose of newness of life, this is
the doctrine of the scripture. They think that to the essence of true
repentance there is required auricular confession, penal satisfactions,
and the absolvance of the priest, without which true faith profiteth
nothing to salvation. Again, the scripture teacheth this doctrine, that
the ordinances confer grace by virtue only of God's promises, and the
sacraments are signs and seals of the covenant of grace to them that
believe. And they would teach us that they deserve and confer grace
from the work wrought. The scripture teacheth that good works are
such as are done in obedience to God and conformity to his law, and
are completed in love to God and our neighbour. They teach us that
there are works of supererogation, which neither the law nor the gospel
requireth of us ; and that the chief of these are monastical vows, several
orders and rules of monks and friars. The scripture teacheth us that
God the Father, Son, and Holy Ghost, is only to be worshipped, both
with natural and instituted worship, in spirit and in truth ; and they
teach both the making and worshipping of an image, and that the
images of saints are to be worshipped. The scripture teacheth that
there is but one holy apostolical catholic church, joined together in
one faith and one Spirit, whose head, husband, and foundation is the
Lord Jesus Christ, out of which church there is no salvation ; and
they teach us the Church of Eome is the centre, the right mother of
all churches, under one head, the Pope, infallible and supreme judge
of all truth ; and out of communion of this church there is nothing
but heresy, schism, and everlasting condemnation. Instead of that
lively faith by which we are justified by Christ, they cry up a dead
assent. Instead of sound knowledge, they cry up an implicit faith,
believing as the church believes. Instead of affiance, they cry up
wavering, conjectural uncertainty.
Thirdly, Come to their worship. Their adoration of the host, their
invocation of saints and angels, their giving to the Virgin Mary and
other saints departed the titles of mediator, redeemer, and saviour,
in their public liturgies and hymns ; their bowing to and before images ;
their communion in one kind, and that decreed by their councils, with
a non obstante Christi institute, notwithstanding Christ's express in-
VER. 30.] SERMONS UPON PSALM cxix. 309
stitution to the contrary ; their service in an unknown tongue, and the
like, are just causes of our separation from them. But it is tedious to
rake in these things. So that unless we would be treacherous to
Christ, and not only deny the faith, but forfeit sense and reason, and
give up all to the lusts and wills of those that have corrupted the truth
of Christianity, we ought to withdraw, and our separation is justifiable
notwithstanding this plea.
The use. Here is reproof to divers sorts.
1. To those that think they may be of any sect among Christians,
as if all the differences in the Christian world were about trifles and
matters of small concernment, and so change their religion as they do
their clothes, and are turned about with every puff of new doctrine. If it
were to turn to heathenism, Turcism, or Judaism, they would rather suf
fer banishment or death than yield to such a change ; but to be this day
of this sect and to-morrow of another, they think it is no great matter.
As the wind of interest bloweth, so are they carried, and do not think
it a matter of such moment to venture anything upon that account.
You do not know the deceitfulness of your hearts ; he that can digest
a lesser error will digest a greater. God trieth you in the present truth.
He that is not faithful in a little will not be faithful in much, as he that
giveth entertainment to a small temptation will also to a greater, if
put upon it. Where there is not a sincere purpose to obey God in all
things, God is not obeyed in anything. Every truth is precious. The
dust of gold and pearls is esteemed. Every truth is to be owned in
its season with full consent. To do anything against conscience is
damnable. You are to choose the way of truth impartially, to search
and find out the paths thereof.
2. It reproves those that will be of no religion till all differences
among the learned and godly are reconciled, and therefore willingly
remain unsettled in religion, and live out of the communion of any
church upon this pretence, that there is so much difference, such show
of reason on each side, and such faults in all, that they doubt of all,
and therefore will not trouble themselves to know which side hath the
truth. You are to choose the way of truth. And this is such a fond
conceit, as if a man desperately sick should resolve to take no physic
till all doctors were of one opinion ; or as if a traveller, when he seeth
many ways before him, should lie down and refuse to go any farther.
You may know the truth if you will search after it with humble minds :
John vii. 17, ' If any man will do his will, he shall know of the doc
trine whether it be of God, or whether I speak of myself.' ' The meek
he will teach the way.' If you be diligent, you may come to a certainty
notwithstanding this difference.
3. It reproves those that take up what comes next to hand, are loath
to be at the pains of study, and searching, and prayer, that they may
resolve upon evidence ; that commonly set themselves to advance that
faction into which they are entered. Alas ! you should mind religion
seriously ; though not lightly leave the religion you are bred in, yet
not hold it upon unsound grounds. As antiquity : John iv. 20, ' Our
fathers worshipped in this mountain.' Or custom of the times and
places where you live : Eph. ii. 2, * According to the course of the
world,' the general and corrupt custom or example of those where we
310 SERMONS UPON PSALM CXIX. [SEB. XXXII.
live ; nor be led by affection to, or admiration of some persons, Gal. ii.
12. Holy men may lead you into error. Nor by multitude, to do as
the most do : * Follow not a multitude to do evil ;' but get a true and
sound conscience of things ; for by all these things opinions are rather
imposed upon us than chosen by us.
4. It reproves those that abstain from fixing out of a fear of troubles ;
as the king of Navarre would so far put forth to sea as that he might
soon get to shore again. You must make God a good allowance when
you embark with him ; though called not only to dispute, but to die for
religion, you must willingly submit : ' If any man come to me, and
hate not his own life, he cannot be my disciple,' Luke xiv. 26. How
soon the fire may be kindled we cannot tell ; times tend to Popery ;
though there be few left to stick by us — the favour of the times runs
another way — we ought to resolve for God, whatever it costs us.
5. It reproves those that think to reserve their hearts, notwithstand
ing outward compliance ; the way of truth, being chosen, is to be owned,
2 Cor. vii. 1 ; the outward profession is required as well as the inward
belief : Rom. x. 10, ' For with the heart man believeth unto righteous
ness, and with the mouth confession is made unto salvation/ A man
that should lift himself among the enemies of his country, and fight
with them, and say, I reserve my heart for my country, this is a mock-
age ; as if a wife that prostitutes her body to another, should tell her
husband she reserveth her heart for him. Satan would have outward
prostration ; he did not ask the heart, but, ' Fall down and worship me.'
Use 2. To press us to choose the way of truth. Take it up upon
evidence, and cleave to it with all the heart.
First, Take it up upon evidence, the evidence of reason, scripture, and
the Spirit. Eeason will lead us to the scripture, the scripture will
lead us to the Spirit ; so we come to have a knowledge of the truth.
1. Eeason ; that is preparative light, and will lead the soul thus far.
It is a thousand to one but Christianity is the way of God ; it will see
much of God in this representation : and if you should go on carnally,
carelessly, neglecting heaven and Christ, reason will tell you you run
upon a thousand hazards, that there are far more against you than
for you in your sinful courses. Stand upon the way. Where may you
find such likelihood of satisfaction, or probability of salvation as in the
religion we have ? Either this is true or there is none : that you
should venture your souls rather here than elsewhere ; and at least,
that you should profess the Christian religion as men go to a lottery ;
reason will tell you thus. A man that comes to a lottery, it is uncer
tain whether he shall have a prize or no; but it is but venturing a
shilling, possibly he may have a prize ; so reason will tell you, if it be
uncertain whether there be a heaven or a hell, yet it is a thousand to
one there are both : I may have a prize ; and it is but venturing
the quitting of a few lusts that are not worth the keeping. There are
some truths above reason, but none contrary to it ; for grace is not
contrary to nature, but perfects it ; therefore there is nothing in the
gospel but what is agreeable to sound reason. Eeason will tell us
there is no doctrine agreeth so much with the wisdom, power, good
ness, justice, truth, and the honour of God, as that doctrine revealed
in the scripture.
YEK. 30.] SERMONS UPON PSALM cxix. 311
2. When reason hath thus brought you to the scripture, there is the
great warrant of faith : John xvii. 20, ' They that believe in me
through their word/ And Isa. viii. 20, ' To the law, and to the testi
mony, else there is no light in them.' That is the sacred standard by
which we should measure all doctrines, and these will ' make wise the
simple/ Ps. xix. The plainest, meanest, simplest man may find out
the right way to heaven, if he will consult with God's book diligently,
there he may become wise to salvation ; the veriest fool and simple
man may be taught how to walk directly and safely. This is the clue
which brings us through all the labyrinths and perplexing debates in
the world, to consult with the word of God, that we may not receive
the truth upon man's credit, but see the grounds of it with our own
eyes. He that finds the pearl of price must dig for it : Mat. xiii. 44,
he must read the scriptures, be much in the study of God's book.
3. The scripture leads us to the Spirit, because there are many
mysteries in the gospel difficulty known, that will not be taken up by
a sure faith without illumination from above. Besides, there are so
many various artifices used by men to disguise the truth, Eph. iv. 14.
And besides, there is a connate blindness and hatred of truth, which
is natural to men, and therefore it is the Spirit of God must help us
to make a wise choice. Look, as in practical things, we shall never
choose the way of truth in opposition to the falsity of worldly enjoy
ments without the light of the Spirit ; therefore it is said, Prov. xxiii.
4, ' Labour not to be rich, cease from thine own wisdom.' If a man
be guided by his own understanding, he will choose riches : so also in
matter of opinion, when we lean to our own understanding, we shall
choose amiss. John xvi. 13, it is the Spirit of God that must guide
us into all truth, therefore you must beg his direction ; for if we that
are so blind of heart be left to our own mistakes or the deceits of
others, left to the direction of ourselves, how easily shall we err ! Say,
' Lord, send out thy light and thy truth, to lead me to thy holy hill.'
Secondly, As we should choose the way of truth, so cleave to it with
all firmness and perseverance, without seeking out any other way, John
vi. 67, 68. If you turn away from Christ, where will you get a better
master ? Change where you will, you will change for the worse ; you
will turn your back upon true comfort and true happiness, for he hath
all this. So much for the first part, the Tightness of David's choice,
' I have chosen the way of truth/
In the latter clause, there you have his diligence and accuracy in
walking according to the tenor of the true religion, ' Thy judgments
have I laid before me.' By judgments is meant the precepts and direc
tions of the word, as invested with threatenings and promises ; for so
the word contains every man's doom : not only the execution of God's
providence, but the word, shows what will become of a man. Now
these ' I have laid before me ; ' that is, propounded them as the rule
of my life ; as the king was to have the book of the law always before
him, Deut. xvii. 19.
Doct. When we have chosen the way of truth, "or taken up the
profession of true religion, the rules of it should be ever before us.
Three reasons for this : —
1. To have a holy rule and not a holy life is altogether inconsis-
312 SERMONS UPON PSALM CXIX. [SER. XXXII.
tent. A Christian should he a lively transcript of that religion he doth
profess. A Christian should be Christ's epistle, 2 Cor. iii. ; a walking
Bible: Phil. ii. 15, 16, ' shining as lights, holding forth the word of
life.' How ? Not in doctrine, but in practice. A suitable practice
joined with profession puts a majesty and splendour upon the truth.
If there are many doubts about the true religion, why they are occa
sioned by the scandalous lives of professors ; we reason from the artist
to the art itself. Look, as there is a correspondence between the stamp
and the impress, the seal and the thing sealed, so should there be be
tween a Christian's life and a Christian's belief ; the stamp should be
upon his own heart, upon his life and actions ; his action should dis
cover his opinion, otherwise he loseth the glory and the benefit of his
religion ; he is but a pagan in God's account/ Jer. ix. 25 ; he makes
his religion to be called in question; and therefore he that walks
unsuitably, he is said to 'deny the faith,' 1 Tim. v. 8. To be a
Christian in doctrine and a pagan in life is a temptation to atheism to
others ; when the one destroys the other, practice confutes their pro
fession, and profession confutes their practice ; therefore both these
must be matched together. Thus the way of truth must be the rule,
and a holy life must be suited.
2. As to this holy life, a general good intention sufficeth not, but
there must be accurate walking. Why ? For God doth not judge of
us by the lump, or by a general intention. It is not enough to plead
at the day of judgment, you had a good scope and a good meaning ;
for every action must be brought to judgment, whether it be good or
evil, Eccles. xii. 14. When we reckon with our servants, we do not
expect an account by heap, but by parcels ; so a general good mean
ing, giving our account by heap, will not suffice, but we must be strict
in all our ways, and keep close to the rule in every action, in your eat
ing, trading, worship : Eph. v. 15, ' See that you walk circumspectly/
&c. See that you do not turn aside from the line and narrow ridge
that you are to walk upon.
3. Accurate walking will never be, unless our rule be diligently re
garded and set before us. Why ?
[1.] So accurate and exact is the rule in itself, that you may easily
swerve from it ; therefore it must always be heeded and kept in your
eye, Ps. xix. David admired the perfections of the law for the purity
of it, and for the dominion of it over conscience. What was the issue
of that contemplation ? See ver. 12, ' Who can understand his errors ?
cleanse thou me from secret faults/ Thus the best man, when he
compares himself with the law, will be forced to blush, and acknow
ledge more faults than ever he took notice of before. When we see
the law reacheth not only to the act but the aim, not only to the words
but the thoughts and secret motions of the heart, then, Lord ! who
knows his errors ? The law of God sometimes is said to be broad and
sometimes narrow; a broad law: Ps. cxix. 96, * Thy commandment is
exceeding broad/ Why broad ? Because it reacheth to every motion,
every human action ; the words, the thoughts, the desires, are under a
law. Nay, yet more, the imperfect and indeliberate motions of the soul
are under a law ; therefore the commandment is exceeding broad. On
the other side it is said to be narrow, * A strait gate, and a narrow way/
VER. 30.] SERMONS UPON PSALM cxix. 313
Mat. vii. 14. Why ? Because it gives no allowance to corrupt nature ;
we have but a strait line to go by. So that we need regard our rule.
[2.] We are so ignorant in many particulars relating to faith and
manners, that we need often consult with our rule. The children of light
have too much darkness in them, therefore they are bidden to look to
their rule : Eph. v. 17, ' Be ye not unwise, but understanding what the
will of the Lord is.' Blind consciences will easily carry us wrong ; and
we have some new things still to learn from the word of God, for know
ledge is but in part ; therefore our rule should be ever before us.
[3.] So many and subtle are those temptations which Satan sets on
foot to make us transgress this rule. The devil assaults us two ways
— by 'fiery darts/ and by ' cunning wiles/ Eph. vi. 11. He hath not
only violent temptations, burning lusts, or raging despair, but he hath
ensnaring temptations by his wiles, such as most take with a person
tempted ; and he ' transforms himself into an angel of light/ 2 Cor.
xi. 14 ; covers his foul designs with plausible pretences ; therefore we
need have our rule and the word of God ever before us.
[4.] We are weak, and easily overborne, and therefore should bear
our rule always in mind. God's people, their greatest sins have been
out of incogitancy ; they sin oftenest because they are heedless, and
forgetful, and inattentive. Therefore, as a carpenter tries his work by
his rule and square, so should a Christian measure his conversation by
the rod of the sanctuary. God, whose act is his rule, cannot miscarry.
So the schoolmen, when they set out God's holiness, say God's hand
is his rule. But we, that are creatures, are apt to swerve aside, there
fore need a rule. . We should always have our rule before us. We
are to walk according to rule, Gal. vi., and Josh. i. 7, 8, ' The book
of the law shall not depart from thee/ &c. If we would have our rule
before our eyes, we should not so often swerve. Christians, though
you be right in opinion, that will not bring you to heaven, but you.
must have the rules of this holy profession before you.
Use. Oh, then, let the word of God be ever in sight as your com
forter and counsellor I The more we do so the more shall we walk in
the fear of God. You are not to walk according to the course of this
world, but according to rule ; and therefore you are not to walk rashly
and in deliberately, and as you are led and carried on by force of pre
sent affections, but to walk circumspectly, considering what principle
you are acted by, and what ends ; and the nature and quality of our
actions are always to be considered. Remember you are under the eye
of the holy and jealous God, Josh. xxiv. 9, and eyed by wicked men
who watch for your halting, Jer. xx., and eyed by weak Christians,
who may suffer for your careless and slight walking, who look to the
lives of men rather than their principles. You are the * lights of the
world/ Mat. v. 14, and light draws eyes after it; you are 'as a city
upon a hill.' You that pretend to be in the right way, the way of
truth, will you walk carelessly and inordinately ? You are compassed
about with snares ; there is a snare in your refreshments, Ps. Ixix. ;
your estates may become a snare, 1 Tim. vi. 9 ; your duties may be
come a snare : be ' not a novice, lest you come into the condemnation
of the devil/ I Tim. iii. Therefore take heed to your rule, be exact
and watchful over your hearts and ways.
314 BERMONS UPON PSALM CXIX. [&ER. XXXIII.
SEBMON XXXIII.
I have stuck unto thy testimonies : 0 Lord, put me not to
shame. — VER. 31.
IN the former verse David speaks of his choice, ' I have chosen the
way of truth ; ' then of the accurateness of his prosecution, ' Thy
judgments have I laid before me/ Now he comes to his constant
perseverance therein, * I have stuck unto thy testimonies/ These two
verses follow one another in a very perfect order and coherence. We
must begin with a right choice, there we must lay the foundation, 'I
have chosen the way of truth,' and then persevere. There is a con
stancy in good and an obstinacy in evil. The devils sin from the
beginning, as the good angels continued in their first estate. Men
that are engaged in an evil course often continue in it without retrac
tation ; they are no changelings, always the same ; that is no honour
to them. Luther, when he was charged with apostasy for appearing
against the Pope : Confitetur se apostatam esse, sed beatum et sanc
tum, qui fidem diabolo datam non servavit — he confesseth he was an
apostate, but a holy and blessed one, that he did not keep touch with
the devil. Constancy must ever be understood with respect to a right
choice ; for to break faith with Satan is not matter of dishonour, but
of praise. We must go on with an accurate prosecution, for that
giveth us experience, and causeth us to find joy and sweetness, and
power in the truth, and is a great means of constancy.
If men would be constant, the next thing they must do is to prac
tise that religion they choose, and live under the power of it. Holi
ness is a great means of constancy : 1 Tim. iii. 9, ' Holding the mys
tery of faith in a pure conscience/ As precious liquors are best kept
in clean vessels, so is the mystery of faith in a pure conscience. Men
may be stubborn in their opinions out of natural courage, and the en
gagement of credit and interests ; but this is of little worth without
practical godliness : their orthodoxy and rightness in opinion will not
bring them to heaven, nor shall they be saved because they are of such
a sect or party. But then all must be closed up by persevering in our
resolutions ; otherwise all our former zeal will be lost. ' I have
chosen the way of truth ; thy judgments have I laid before me ; ' and
then now, ' I have stuck unto thy testimonies : 0 Lord, put me not
to shame :' 2 John 8, * Look to yourselves, that ye lose not those
things which ye have wrought/ All that a man hath done and suf
fered, watching, striving, praying, they come to nothing unless we
stick to it and persevere. Under the law a Nazarite was to begin his
days of separation again, if he had defiled himself ; if he had separated
himself for a year, and kept his vow within two days of the year, he
was to begin all anew, Num. vi. 12 ; and the interpretation of that
type I cannot give you better than in the prophet's words: Ezek.
xviii. 24, ' When the righteous turneth away from his righteousness,
and committeth iniquity, all his righteousness that he hath done shall
not be remembered/ When they turn head against their former pro-
YER. 31.] SERMONS UPON PSALM cxix, 315
f ession, it comes to nothing. Thus you see what a perfect dependence
.there is between this verse and the former.
In the words there is —
1. A profession, I have stuck unto thy testimonies.
2. A prayer, 0 Lord, put me not to shame.
First, For the profession, ' I have stuck to thy testimonies/ Saith
'Chrysostom, he doth not say, I have followed thy testimonies, but stuck
or cleaved ; stuck so fast that nothing could remove him, no diffi
culties, trials, shakings ; he was still firm.
Doct. Those that have chosen the way of God, and begun to con
form their practice thereunto, ought with all constancy to persevere
therein.
First, We have the same reasons to continue that we had to begin
at first. There is the same loveliness in God's ways ; Christ is as
sweet as ever ; heaven is as good as ever. If there be any difference,
there is more reason to continue than there was to begin. Why?
Because we have more experience of the sweetness of Christ. You
knew him heretofore only by report and hearsay ; but now, when you
have walked in the way of holiness, then you know him by experience ;
and if you have tasted, 1 Peter ii. 2, then certainly you should not fall
off afterwards. Upon trial Christ is sweeter ; and the longer you have
kept to conscience, heaven is nearer ; and would a man miscarry and
be discouraged when he is ready to put into the haven ? Kom. xiii. 11,
' Your salvation is nearer than when you first believed/ The nearer
we are to the enjoyment of any good, the more impatient in the want
of it ; as natural motion we find swifter in the end, because it is nearer
to the centre ; but violent motion is swiftest at first ; as when a stone
is thrown upward, it is swifter at first, but when the impression of the
external force is more spent, then the motion is weaker. It argues
that you are not seriously thorough with God, if you should break with
him after some profession of his name ; now your motion should be
more earnest, more strong towards him. I speak this, because we are
so apt to ' cast off our first faith/ 1 Tim. v. 12 ; and to ' lose our first
love/ Rev. ii. 4 ; and to grow remiss and lazy, and neglect our first
works, 2 Chron. xvii. 3. Jehoshaphat is said to ' walk in the first ways
of his father David/ We see many at the first are carried on with a
great deal of affection and zeal ; and there are many promising begin
nings of a very flourishing spring ; but yet they are no sure prognosti
cations of a joyful harvest. Why, consider with yourselves, We have
the same reasons to continue as to begin, yea, much more, as heaven
is nearer. In a marriage relation true affection increaseth, but adul
terous love is only hot while it is new. If our hearts be upright with
God, we will increase with zeal for his glory and love to his testi
monies.
Secondly, The danger and mischievous effects of apostasy, and
falling off, that is another reason why we should stick to his testi
monies.
1. It is more dishonourable to God than a simple refusal ; for you
bring an ill report upon him, as if he were not a good master. A
wicked man that refuseth grace doth not so much dishonour God, be
cause his refusal is supposed to be the fruit of his prejudice ; but now
316 SERMONS UPON PSALM CXIX. [SEE. XXXIII.
you that cast him off after trial, your apostasy is supposed to be the
fruit of your experience, as if the devil were a better master ; when you
have tried both, you return to him again. Tertullian, in his book
De Pcenitentia, hath this saying, After you have tried God, you do as
it were deliberately judge Satan's service to be better, or at least you
do not find that in God you did expect. Therefore the honour of God
is mightily concerned, and lies at stake when you fall off after you have
seemed to begin with him with a great deal of accurateness. And God
pleads for himself, and stands for his credit, which seems to be wronged
by this apostasy, Jer. ii. 5, casting off his service for the idols of the
nation : * What iniquity have your fathers found in me, that they
are gone far from me?' and Micah vi. 3, '0 my people, what
have I done unto thee, and wherein have I wearied thee ? testify
against me.' What ! can you complain of God ? Is God hard to be
pleased, backward to reward ? What cause of distaste have you found
in him ? — for implicitly you do as it were accuse him.
2. When you fall off after a taste of the sweetness and practice of
godliness, your condition is worse than if you had never begun. There
are two dreadful scriptures which speak of the condition of total
apostates after some taste, and after they have had some savour of
holy things, and some delight in the ways of God. One is Heb. vi.
4-6, ' For it is impossible,' &c. Christians, after they have had some
taste, and some enlightening, and made a savoury profession of godli
ness, afterwards they split themselves ; some fall forward to errors and
preposterous zeal ; others fall backward by an unfaithful heart ; one
breaks his face, the other breaks his neck, as old Eli. But a little to
clear that place. Certainly all of us should stand in fear of this heavy
judgment of being given up to perish by our apostasy, to an obstinate
heart, never to reconcile ourselves by repentance, even the children of
God ; for he proposeth it to them, supposeth they are made partakers
of the heavenly calling. The apostle doth not speak there of every
sin against knowledge, but of apostasy from the faith of Christ, and
not of apostasy of general professors, that lightly come and lightly go,
as the loose sort of Christians here among us ; but specially of those
that had a taste, savoury experience of the sweetness of God's ways.
Again, he doth not speak of apostasy for a fit, in some great temp
tation of fear, but of deliberate apostasy of those that were enlight
ened, feeling, tasting, so as to make some strict profession ; afterward
turn off, lose all, turn atheists, antiscripturists, formalists, renouncing
Christ and the world to come, in the hope of which they seemed before
to be carried out with a great deal of delight, and strength and affec
tion. The apostle saith, It is impossible they should be saved, because
it is impossible they should repent. This is a fearful state ; and yet,
as fearful as it is, it is not unusual : it is a thing we see often in
some that have made a savoury profession of the name of God, and
afterwards have been blasted, either given up to an injudicious mind,
or to vile affections, and are fallen off, and it is impossible to renew
them again unto repentance. Oh, then, you that have begun, and
have had a taste of the ways of God, and begun to walk closely with
him, you should lay this to heart ! Therefore this is propounded to
believers, that they should keep at a very great distance from such a
VEIL 31.] SERMONS UPON PSALM cxix. 317
judgment, lest we grow to such an impenitent state as to be given up
to a reprobate mind and vile affections.
The other place is 2 Peter ii. 21, 22, ' It had been better, for them
not to have known/ &c. Mark, there are some that through the
knowledge of Christ may upon some general assent to gospel truths
take up a strict profession of the name of Christ, may escape the
pollution of the world, that is, outward and gross sins, being enrolled
among God's children, and have the privileges of the members of his
church, and yet after this may fall off dreadfully. It were far better
for such never to have been acquainted with God and Christ than to
return to their old bondage. A sin after knowledge and profession of
the right way is greater than a sin of bare ignorance ; therefore their
condition is far more deplorable than the condition of other sinners,
for no men sin with such malice as they do ; they have had greater
conviction than others, not only external representations of the doctrine
of Christ, but some taste, and have made some closure with it in their
own souls ; they are more given over by God than others ; and so there
are none persecute and hate profession and strictness so much as they
that are fallen from it ; and they are more oppressed and entangled by
Satan, as the jailor that hath recovered the prisoner which ran from
him, loads him with irons. Therefore we had need betimes look to
it, and continue and persevere in the practice of the ways of God,
which we have owned and taken up upon experience.
Use 1. Get grace, then look after perseverance. Evil men must get
grace; and God's children their business is to persevere in that state
to which they have attained.
But what should we do to persevere ?
First, Be fortified against what may shake you from without;
beware of being led away by offences and scandals. Three things are
wont to give offence, and exceedingly shake the faith of some, viz.,
errors, persecutions, scandals.
1. Errors. Be not troubled when differences fall out about the
truths of God, nor shaken in mind ; the winds of error are let loose
upon the floor of the church to sever the chaff from the solid grain :
1 Cor. xi. 19, ' There must be heresies among you, that they which
are approved may be made manifest/ Take heed of taking offence at
errors. I do not speak now of being led captive by error. Many
question the ways of God, and give over all religion because there are
so many differences and sects ; therefore they think nothing certain.
Certainly God saw this discipline to be fittest for his people ; he hath
told us there must be errors ; he would not have us take up religion
upon trust, without the pains of study and prayer. Lazy men would
fain give laws to heaven, and teach God how to govern the affairs of
the world ; they would have all things clear and plain, that there
should be no doubt about it. But the Lord in his wise providence
saw it fit to permit these things, ' that they which are approved may
be made manifest.' Men to excuse the trouble of search, study, and
pra}7er, would have all agreed, else they take offence at religion, and
think it to be but a fancy ; that is one means to draw them off, even
after some profession. What the canonists say grossly, this was their
blasphemy, that God were not discreet and wise, unless he had
318 SERMONS UPON PSALM CXIX. [SER. XXXIIL
appointed one universal test and one infallible interpreter ; this is men's
natural thoughts, they would have such a thing. The Jews say, Cer
tainly Christ was not the true Messiah. Why ? Because if he had,
he would not come in such a way as to leave any of his countrymen
in doubt. So many think religion is but a fancy ; they fall off to atheism
and scepticism at last, and irresolution in religion, because there are
so many sects and divisions, and all upholding it with plausible pre
tences. To excuse laziness, we pretend want of certainty. But God's
word is plain to one that will do his will, John vii. 17, if we will
use all the means God hath appointed, and unfeignedly and with an
unbiassed heart come to search out the mind of God.
2. Persecutions, they are an offence: Mat. xi. 6, 'Blessed is he
whosoever shall not be offended in me/ When the people of God are
exposed to great troubles when they are in the world, they have but a
mean outside. What ! are these the favourites of heaven ? It makes
men take offence. Christians, what religion is it you are of ? Is it
not the Christian religion, whose great interest and work it is to draw
you off from the concernments of the present world unto things to come ?
The whole drift and frame of the Christian religion is to draw men's
hearts off from earthly things, and to comfort and support them under
the troubles, inconveniences, and molestations of the flesh ; therefore
for a Christian to hope an exemption from them, is to make the doc
trine of the gospel as incongruous and useless as to talk of bladders and
the art of swimming to a man that never goes to sea, nor intends to
go off from the firm land.
3. A great occasion to shake the faith of many is scandals, the evil
practices of those that profess the name of God. Oh ! when they run
into disorder, especially into all manner of unrighteousness, and
iniquity, and cruel things, and make no conscience of the duties of
their relations as subjects, as children, and the like, it is a mighty
offence ; and we that have to do with persons and sinners of all sorts
find it a very hard matter to keep them from atheism, such stumbling-
blocks having been laid in their way. Scandal is far more dangerous
than persecution. There are many that have been gained by the
patience, courage, and constancy of the martyrs, but never any were
gained by the scandalous falls of professors. Persecutions do only
work upon our fear, which may be allayed by proposal of the crown of
life ; but by scandalous action, how many settle into a resolved hard
ness of heart ! In crosses and persecutions a man may have secret
likings of truth, and a purpose to own it; but by scandal he dislikes
the way of God, of religion itself; it begets a base and vile esteem
thereof in the hearts of men, so they are loose and fall off. And this
mischief doth not only prevail with the lighter sort of Christians, but
many times those which have had some taste, it makes them fly off
exceedingly : Mat. xviii. 7, ' There will be offences, but woe be unto
them by whom they come.' Christ hath told us all will not walk up
to the religion they own ; therefore we must stand out against this
temptation.
Secondly, Be fortified within, by taking heed to the causes of apos
tasy, and falling off from the truth either in judgment or practice-
What is there will make men apostates ?
VER. 31.] SERMONS UPON PSALM cxix. 319r
1. Ungrounded assents. A choice lightly made is lightly altered.
When we do not resolve upon evidence, and have not taken up the
ways of God upon clear light, we shall turn and wind to and fro as the
posture of our interest is changed. First we must * try all things/
then * hold fast/ 1 Thes. v. 21. Men waver hither and thither for
want of solid rooting in truth. They take up things hand over head,
and then like light chaff they are * driven about with every wind of
doctrine/ Eph. iv. 14. Half conviction leaveth us open to changes :
James i. 8, 'A double-minded man is unstable in all his ways ; ' a
man that seems to have a faith concerning such a thing, then seems
to have a doubt concerning such a thing ; sometimes led by his faith,
at other times carried away by his doubts. If we have not a clear and
full persuasion of the ways of God in our own minds, we shall never
be constant.
2. Want of solid rooting in grace, that is, ' rooted in faith/ Col. ii.
7, or ' rooted and grounded in love/ Eph. iii. 17 ; as to both it is said,
Heb. xiii. 9, ' It is a good thing that the heart be established with grace/
that is, by a sound sense of the love of God in Christ. A sweet superficial
taste may be lost, but a sound sense of the love of God in Christ will
engage us to him. Oh 1 we have felt so much sweetness, and have
had such real proof of the goodness of Christ, that all the world cannot
take us off. The more experience you have, and the deeper it is, the
more you will be confirmed. The most of us content ourselves but in
a superficial taste. When we hear of the doctrine of salvation by
Christ, we are somewhat pleased and tickled with it ; but this is not
that which doth establish us, but a deep sense of God's grace, or feel
ing the blood of Christ pacifying our consciences ; this is that which
establisheth our hearts, and settleth us against apostasy.
3. Unmortified lusts, which must have some error to countenance
them. By an inordinate respect to worldly interests, we are sure to-
miscarry. A man governed by lusts will be at uncertainty, according
as he is swayed by the fear or favour of men or his carnal hopes : 2
Tim. iv. 10, ' Demas hath forsaken us, having loved this present
world.' If a man hath love to present things, if that be not subdued
and purged out of his heart, he will never be stable, never upright with
God. It may be he may stand when put upon some little self-denial
for Christ ; he may endure some petty loss, or some tender assault.
Ay, but at length the man will be carried away as Joab, that turned
after Adonijah, though he turned not after Absalom, 1 Kings ii. 28 ;
there will some temptation come that will carry them away, though at
first they seem to stand their ground, as long as lust remains unmor-
tified in the heart.
4. Sometimes a faulty easiness. As there is an ingenuous facility
— ' The wisdom that is from above is gentle, and easy to be entreated/
James iii. 17 — so there is a faulty easiness, when men cannot say nay;
when they change their religion with their company, out of a desire to>
please all, and cameleon-like they change colour with every object.
Some are of such a facile easy nature, soon persuaded into great in
convenience. This faulty easiness always makes bold with God and
conscience to please men, when we are of this temper : Jer. xxxviii. 5,
' The king is not he that can do anything against you/ It is not a
320 SERMONS UPON PSALM CXIX. [SER. XXXIII.
good disposition, but baseness and pusillanimity. It is observed of
Chrysostom, though a good man in the main, yet he ran into many
inconveniences. Why? Because he was, through simplicity and
plainness of his nature, easily to be wrought upon. Therefore though
a good man (in regard of the sweetness of his temper and converse)
should be as a loadstone, yet he should be also resolute and severe in
the things of God. Paul, though they did even break his heart, they
€ould not break his purpose.
5. Self-confidence, when we think to bear it out with natural courage
and resolution, as Peter did, ' Though all men forsake thee, yet will
not I/ We are soon overborne, and a light temptation will do it.
God gives men over that trust in themselves, for the Lord takes it to
be his honour to be the saint's guardian, to ' keep the feet of his saints,'
1 Sam. ii. 9. He will be owned and depended upon.
6. There is an itch of novelty, when men are weary of old truths,
and only rejoice in things for a season, John v. 35. There are many
that look for all their virtue and their experience from their notions
in religion. Thus they run from doctrine to doctrine, from way to
way, so remain unmodified.
Thirdly, Take heed of the first decays, and look often into the state
of your hearts. A man that never casts up his estate is undone insen
sibly ; therefore look often into the state of your hearts, whether you
increase in your affections to God, in the power of holiness, or whether
you go backward. It is the devil's policy, when once we are declining,
to humble us further and further still, as a stone that runs down the
hill ; therefore take heed, look to the first declinings. A gap once
made in the conscience, grows wider and wider every day ; and the
first declinings are the cause of all the rest. Evil is best stopped in
the beginning. And, therefore, when you begin to be cold, careless in
the profession of godliness, and not to have the like savour as you were
wont to have, take heed. A heavy body, moving downward, still gets
more strength, it goes down and moves faster still. Oh, therefore,
stay at first ! The first remitting of your watch and spiritual fervour
is that which is the cause of all the mischief that comes upon many,
so that they are given up to vile affections and lying errors. It is
easier to crush the egg than kill the serpent. He that keeps his house
in constant repair prevents the fall of it, therefore look to your hearts
still. Our first declinings, though never so small, are very dangerous.
Pliny speaks of the lioness, lib. viii. cap. 16 ; first she brings forth five
lions, then four, then three, then two, then one, and for ever afterward
is barren. Thus we first begin to remit of our diligence in holy things,
and are not so frequent in acts of communion ; then this and that goes
off, till we have but little left us ; and then all is gone, and men grow
worse and worse. I may resemble it to Nebuchadnezzar's image, the
head of gold, the breasts of silver, the thighs of brass, the feet of iron
and clay, still worse and worse. So men are embasing by degrees, and
fall off from God, and their savour of the ways of God.
Fourthly, Often review your first grounds, and compare them with
your after experiences, and what fresh tastes you had then of the love
of God to your souls : Heb. iii. 14, * We are made partakers of Christ,
if we hold the beginning of our confidence steadfast unto the end.'
YEB. 31.] SERMONS UPON PSALM cxix. 321
The first rejoicing of faith, the sweet sense that you had, oh, how pre
cious was Christ to you then, when first you came out of your fears 1
Revive this upon your heart ; this will stir you up to be faithful to God.
"When the love of Christ was fresh upon ycur hearts, your motions
were earnest. Many begin like a tree full of blossoms, give great hope
of fruit. We should labour to keep up this affection, and that a cursed
satiety may not creep upon us.
Use 2. If those that have chosen the way of God and begin to con
form their practice ought with all constancy to persevere, then it
reproveth —
1. Those that take up religion only by way of essay, to try how it
will suit with them; they do not entirely, and by a resolute fixed
purpose, give up themselves to the Lord. You should resolve upon
all hazards ; not take up religion for a walk, but for a journey. Not
like going to sea for pleasure ; if they see a storm coming, presently
to shore again ; but for a voyage to ride out all weathers. Thus you
should do, stick to the ways of God, and at first make God a good
allowance, that * neither tribulation, nor distress, nor persecution, nor
famine, nor nakedness, nor peril, nor sword, nor anything, may separate
you from Christ,' Eom. viii. 35. We should count all charges, and
resolve upon the worst.
2. It reproves aguish Christians, whose purity and devotion come
upon them by fits : Hosea vi. 4, ' Their righteousness is as the morn
ing dew.' The morning dew, that cannot endure the rising sun, is
soon wasted and spent when the sun ariseth with his heat and strength;
whereas our righteousness should not be like the morning dew, but
like the morning light.
3. It reproves them that are only swayed by temporal advantages,
that are oft and on ; as the Samaritans, when the Jews were favoured
by Alexander and other princes, then they would deny the temple that
was upon Mount Gerizim, and say that they were brethren to the
Jews ; but when the Jews were in danger, then they would disclaim
them. Thus many are swayed by temporal advantages, either intend
ing or omitting the conscience of their duty, as they are favoured by
men. But we are to stick to God's testimonies.
Secondly, Let us come to David's prayer, * 0 Lord, put me not to
shame.' It is in the nature of a deprecation, or a prayer for the pre
vention of evil. The evil deprecated is shame. By shame some
understand the reproaches of wicked men : Lord, let me not suffer
their reproach, for I have stuck unto thy testimonies. A man that
doth not stick to God's testimonies, that is not zealous and constant,
will be put to shame before God and man, and made a scorn by them,
and lie under great reproach ; therefore, Lord, prevent this reproach.
These reproaches are grievous, to be borne. It is against the spirit of
man to be contemned, especially when he doth well. But certainly
this cannot be meant; he would not so earnestly deprecate this, I
should think, at least, not in such an expression, ' 0 Lord, put me not to
shame.' He speaks of such a shame wherein God had a great hand. It
is true, God may suffer this in his providence. Well, then, this shame
may be supposed to result either from his sin or from his sufferings.
First, From sin, ' I have stuck unto thy testimonies ;' oh ! suffer me
VOL. VI. X
322 SERMONS UPON PSALM CXIX. [SER. XXXIII.
not to fall into any such sinful course as may expose me to shame, and
make me become a reproach to religion. Observe —
Doct. The fruit of sin is shame.
Shame is a trouble of mind about such evils as tend to our infamy
and disgrace. Loss of life is matter of fear ; loss of goods is matter
of grief and sorrow ; but loss of name and credit is matter of shame ;
and therefore it is a trouble *of mind that doth arise about such evils
as tend to our infamy and disgrace. Now this infamy and disgrace is
the proper fruit of sin. To prove it by scripture, reason, and experi
ence. To prove it by scripture: Shame entered into the world by
sin ; though they were naked, yet till they had sinned ' they were not
ashamed,' Gen. ii. 25, with Gen. iii. 10 ; there was verecundia, an
awful majesty, or a holy bashfulness in innocency ; but not pudor, a
fear of reproach and infamy; that came in by the fall. To prove it by
reason: There are two things in sin, folly and filthiness, and both
cause shame ; it is an irrational act, and it hath a turpitude in it ;
therefore the fruit of sin is shame, and a fear of a just reproof. And
then by experience : How do men hang the head and blush when they
are taken in any unseemly action ! All evil causeth shame. All sin,
as soon as it is committed, it flasheth in the face of conscience.
Shame is the striving of nature to hide the stain of our souls, by send
ing out the blood into the face for a covering ; it labours most under
this passion. And this shame accompanieth sin, not only when men
are conscious of what we do, but it is a fear of a just reproof from God,
nay, of 'a just reproof from themselves. There is a double loathness
and fear in shame — when men sin, they are loath to look into their
own heart, and loath to look God in the face : 1 John iii. 20, 'If our
heart condemn us/ &c. When men have guilt upon their hearts, they
are loath to take the candle of the Lord and look into the state of their
souls. And they are loath to look God in the face ; therefore the
apostle adds, ' If our heart condemn us not, then have we confidence
towards God/ that our prayers be not interrupted. As holy David
had his shyness when he had been sinning away his peace ; he ' kept
silence/ Ps. xxxii. 3. He was fain to thrust forth his heart by a prac
tical decree, and bring it by force into God's presence. Indeed some
men are grown shameless, having a depraved judgment, and corrupted
all their doings, Zeph. iii. 7 ; such have outgrown the common prin
ciples of natural honesty ; and of all diseases, those which are insen
sible are the worst. Therefore when men are grown into a state of
insensibility, and lose those feelings of conscience, it is very sad. Yet
those which are most obdurate have their hidden fears, and are afraid of
God and conscience, and are loath to be alone themselves, and are fain
to knit pleasure to pleasure, to keep up this victory, and are forced to live
in a jolly course, that they may bring a greater brawn upon their hearts.
Use. Let this press us to avoid sin : Rom. vi. 21, * For what fruit
had ye of those things whereof ye are now ashamed ? ' If you sin, there
will be shame. Sin in the greatest privacy brings shame. Though,
you should be solitary and alone with yourselves, yet there is an eye
sees and an ear hears all that you do. It was one of the rules of
Pythagoras, Reverence thyself. If there were no other witness, there
is a law of God in our own hearts that will upbraid us for sin.
YEB. 31.] SERMONS UPON PSALM cxix. 323
Again, David makes this request when he had professed persever
ance, ' I have stuck unto thy testimonies/ yet, ' Lord, put me not to
shame/ Note from thence —
Doct A man that hath long kept close to God in the way of his
testimonies, yet he should pray to be kept from falling into shameful
sin. Why ?
1. They which are most steadfast are not past all danger : 1 Cor.
x. 12. ' Wherefore let him that thinketh he standeth take heed lest
he fall/ He that hath the firmest footing may fall, and that foully
too. When he begins to grow negligent and secure, he may be soon
surprised, and drawn to dishonour the name of God ; and as David,
who was a man after God's own heart, sinned so foully that the name
of God was blasphemed among the heathen. When once we come out
of our fears, and are possessed of the love of God, we think there
needs not be such diligence as when we were doubtful, and kept in an.
uncertain condition, and so carry the matter as if we were past all
danger. Oh, no ! sin many times breaks out of a sudden ; and after
the first labours of soul in regeneration and terrors of the law are
gone, there is great danger of security, and secretly and silently things
may run to waste in the soul. God's children have been in most
danger when to appearance there was least cause of fear. Lot, who was
chaste in Sodom, fell into incest where there were none but he and his
two daughters. He, whose righteous soul was vexed at their abomina
tions, how was his conscience cast asleep by security ! A child of God
may fall into the grossest sins. David, whose heart smote him for
cutting off the lap of Saul's garment, yet afterward fell into unclean-
ness and blood, and his conscience falls asleep. Therefore there
needs watching and praying to the last.
2. The miscarriages of God's children are most shameful. Oh,
how will the Hams of the world laugh to see a Noah drunk ! So a
child of God, when he hath fallen into disorder, how will this furnish
the triumphs of the uncircumcised ! Blind Samson did not make
such sport for the Philistines as a child of God for a wicked man,
when he hath fallen into some notable excess : 2 Sam. xii. 14, ' By
this deed thou hast given occasion to the enemies of the Lord to blas
pheme/ Wicked men have a conscience, and they would be glad of
any pretext to shake off the name of religion. When the children of
God keep up the lustre of it, and live up to the majesty of their religion,
the awe of it falls upon wicked men. But when they run into prac
tices condemned by the light of nature and the laws of nations, it
hardens wicked men, and takes off this awe and fear upon them. It
is no matter what a rude Scythian or barbarous Goth doth, if they
should exercise rapine and commit uncleanness ; no matter what open
enemies which are at defiance with God ; though they break the laws of
God over and over again, it is no such dishonour ; but for a child of
God, he that professeth the Christian name, to walk disorderly, it re
flects dishonour upon God.
3. Because of the hopes they have of speeding in prayer : 1 Tim. ii.
8, 'I will that men pray everywhere, lifting up holy hands without
wrath and doubting.' Those that in a humble sense of their own
weakness and fear of the mischief of being a blemish to religion, when
3:24 SERMONS UPON PSALM CXIX. [SER. XXXIV.
they come to pray, they may be persuaded of God's goodness, of
whom they have such long experience, that he will not fail them at
length.
Use. Let us pray that we may not dishonour the gospel in our trials,
that God would not leave us to sin or shame, by total apostasy or by
any scandals, that our crown may not be taken from us.
Secondly, As this shame may be supposed to arise from his sin, so
also from his sufferings, or from the disappointment of his hopes.
Hope deferred leaves a man ashamed ; therefore, Rom. v. 5, the
apostle saith * Hope maketh not ashamed.' When a man hath given
out to others he hath such defences, hopes, expectations, and these
fail, then he is ashamed. Thus David begs God would own him,
that he might not be a scorn to wicked and ungodly men. Note —
When they that stick to God's testimonies are disappointed of their
present hopes, it is matter of shame.
Observe it, and humble yourselves in your Father's anger, when he
seemeth to go cross to our prayers and hopes, and gives to wicked
men advantages against us : Num. xii. 14, * If her father had but spit
in her face, should she not be ashamed seven days ? ' When God doth
not make good the confidence of his people, rather the contrary, the
confidence of their enemies does as it were spit in their face ; then it is
time to take shame to themselves, and humble themselves before the
Lord.
SERMON XXXIV.
I will run the way of thy commandments, when thou shalt enlarge
my heart. — VER. 32.
IN these words there are two parts : —
1. A supposition of strength or help from God, when thou shalt en
large my heart.
2. A resolution of duty, I will run the way of thy commandments.
Where — (1.) Observe, that he resolves, Twill. (2.) The matter of
the resolution, the way of thy commandments. (3.) The manner how
he would carry on this purpose, intimated in the word run, with all
diligence and earnestness of soul.
The text will give us occasion to speak —
1. Of the benefit of an enlarged heart.
2. The necessary precedency of this work on God's part before there
can be any serious bent or motion of heart towards God on our part.
3. The subsequent resolution of the saints to engage their hearts
to live to God.
4. With what earnestness, alacrity, and vigour of spirit this work is
to be carried on, * I will run.'
First, Let me speak of the enlarged heart, the blessing here asked
of God. The point from hence is —
Doct. Enlargement of heart is a blessing necessary for them that
would keep God's laws.
VER. 32.] SERMONS UPON PSALM cxix. 325
David is sensible of the want of it, and therefore goes to God for it.
1. 1 shall speak of the nature of this benefit.
2. The necessity of it.
First, As to the nature, what this enlargement of heart is. There
is a general and a particular enlargement of heart.
1. The general enlargement is at regeneration or conversion to God.
When we are freed from the bonds of natural slavery, and the curse of
the law, and the power of sin, to serve God cheerfully, then is our
heart said to be enlarged. This is spoken of in scripture : John viii.
36, ' If the son shall make you free, ye shall be free indeed/ There
are two things notable in that scripture — that this is freedom indeed,
and that we have it by the Son. (1.) That this the truest liberty,
then are we free indeed. How large and ample soever our condition
and portion be in the world, we are but slaves without this freedom.
As Austin said of Kome, that she was Domitrix gentium et captiva
vitiorum — the mistress of the nations and a slave to vices ; so vicious
men are very slaves, how free and large soever their condition be in
the world. Joseph was sold as a bondslave into Egypt ; but his mis
tress, that was overcome by her own lust, was the true captive, and
Joseph was free indeed. (2.) The other thing observable from this
text is, that we have this liberty by Christ, he purchased it for us.
This enlargement of heart from the captivity of sin cost dear. Look,
as the Roman captain said, Acts xxii. 28, ' With a great sum obtained
I this freedom,' they were tender of the violation of this privilege of
being a citizen of Rome, a free-born Roman, because it cost so dear.
And when the liberties of a nation are bought with a great deal of
treasure and blood, no wonder that they are so dear and precious to
them, and that they are so willing to stand for their liberty. Certainly
our liberty by Christ was dearly bought. One place more I shall men
tion : Rom. viii. 2, * For the law of the spirit of life in Christ Jesus
hath made me free from the law of sin and death.' The covenant of
grace is there called ' the law of the spirit of life in Christ Jesus ; ' and
the covenant of works is called ' the law of sin and death.' To open the
place : The covenant of grace, that is accompanied with the law of the
spirit ; the covenant of works, that is the law of the letter — that only
gives us the letter and the naked knowledge of our duty. Lex jubet,
gratia juvat ; it is 'the law of the spirit;' and not only so, but 'the law
of the spirit of life which is in Christ Jesus,' because it works from the
Spirit of Christ, and conforms us to the life of Christ as our original
pattern. Well, then, this law of the spirit of life in Christ Jesus, it
makes us free. This freedom, though purchased by Christ, is yet ap
plied, executed, and accomplished by the Spirit. The Spirit makes us
free, and from what ? From ' the law of sin and death ;' that is, from
the law as a covenant of works, which is therefore called a law of sin
' and death, because it convinceth of sin, and bindeth over to death. It
is the ministry of death to condemnation to the fallen creature.
Let us see what this general enlargement and freedom is from these
places. It consists in two things — a freedom from the power and
from the guilt of sin, or the curse and obligation to eternal damnation.
The first sort of freedom from the power of sin is spoken of Rom. vi.
18, * Being then made free from sin, ye became the servants of right-
326 SEKMONS UPON TSALM CXIX. [SEE. XXXIV.
eousness.' There is a freedom from sin, and a freedom for sin, or a
freedom from righteousness, as it is called, ver. 20, * When you were
the servants of sin/ saith the apostle, * you were free from righteous
ness.' To be under the dominion of sin is the greatest slavery, and to
loe under the dominion of grace is the greatest liberty and enlarge
ment. Then is a man free from righteousness, when he hath no
impulsions or inclinations of heart to that which is good, when right
eousness hath no command over him, when he will not be held under
the restraints of grace, when he hath no fear to offend or care to
please God. But on the other side, then is a man free from sin when
he can thwart his lust, always warring against it, cutting off the provi
sions of the flesh ; when he hath no purpose and care to act his lust,
but it is always the bent and inclination of his heart to please God ;
and this is our liberty and enlargement.
The other part of this liberty and enlargement is, when we are
freed from the bondage of conscience, or fears of death and hell. Every
covenant hath a suitable operation of the spirit attending upon it:
the covenant of works hath an operation of the spirit of bondage ; the
covenant of grace hath an operation of the spirit of adoption. I say,
the covenant of works, rightly thought of, produceth nothing in the
fallen creature but bondage, or a dreadful sense of their misery ; it is
called the spirit of bondage, and every one which passeth out of that
covenant hath a feeling of it : Rom. viii. 15, ' You have not received
the spirit of bondage, again to fear.' You had it once, but not again.
Then are we enlarged in this sense when the shackles are knocked off
from our consciences, when we have that other spirit, the spirit of
adoption, or that free spirit, as it is called : Ps. li. 12, ' Kestore unto me
the joy of thy salvation, and uphold me with thy free spirit/ This free
spirit enlargeth us, that we may serve God cheerfully and comfortably.
According to this double captivity (the slavery of sin and bondage
of conscience) so must our freedom and enlargement be interpreted ; a
freedom from the power of sin, and a freedom from the guilt of sin.
The carnal estate is often compared to a prison ; as Eom. xi. 32, ' God
hath concluded/ or ' shut them all up together in unbelief, that he
might have mercy upon all ; ' Gal. iii. 22, ' The scripture hath con
cluded/ or ' shut up all under sin ; ' crvviicKeLa-ev, that is the word. A
man in his sinful and unbelieving state is like a man shut up in a
strong prison, that is made sure and fast with iron bars and bolts, so
that there is no hope of breaking prison ; mercy alone must open the
door to him : this being in prison notes the power of sin. But take
the other notion, because of the guilt of sin. Now this prison is all on
fire in the apprehension of the sensible sinner ; and therefore the poor
trembling captive, when the prison is all on a light flame, runs hither
and thither, seeking an outgate and a way of escape, and mourns and
sighs through the grates of the flaming prison. This is all our condi
tion by nature. Now, when God loosens the bolts, and shoots back
the many locks that were upon us, as the angel made Peter's chains
fall off, Acts xii. 12, then are we said to be enlarged, to run the way
of his commandment, or, as it is expressed Luke i. 74, to be ' delivered
out of the hands of our enemies, that we might serve him without fear
in holiness and righteousness all the days of our life ; ' when we are
VEB. 32.] SERMONS UPON PSALM cxix. 327
delivered from the powers of corruption, which are as bolts and locks
upon us, and the power of sin is broken, and we let out of the stocks
of conscience, that we might serve God without slavish fear. This is
the first thing we should mainly look at ; the general enlargement
must always go before the particular. First see that you be con
verted to God. It is that which hardeneth many. You shall find
many are praying for strengthening grace when they should ask re
newing grace ; and when they should bewail the misery of an unre-
generate carnal state, they confess only the infirmities of the saints,
and so are like little children, that attempt to run before they can
stand or go. Therefore here God must enlarge you, free you from the
slavery of sin and bondage, that you may serve God.
2. There is a particular enlargement, or the actual assistance of the
Lord's grace, carrying us on in the duties of our heavenly calling with
more success. This is that which David begs in this place, ' If thou
wilt enlarge my heart.' There are, after grace is received, many
spiritual distempers which are apt to seize upon us. Sometimes we
are slow of heart, sometimes in bonds and straits of conscience as to
God's service. A man of spiritual experience is sensible of these
things, of a damp which is many times upon his life and comfort, and
want of strength and largeness of heart for God's service. Whosoever
makes conscience of daily communion with God, and that in every
service would do his uttermost, cannot but be sensible of straits ; and
therefore it is grievous to him to be under bonds and restraints, and
that he cannot so freely let out his heart to God. Others that do not
make communion with God their interest, that go on in a dead track
and course of duty, are never sensible of enlargement or straitening.
But briefly, that we may know when the heart is enlarged, under
stand the nature of it, let us see when the heart in scripture is said to
be enlarged.
1. You may look upon this enlargement as the effect of wisdom and
knowledge ; and so Solomon is said to have a large heart : 1 Kings
iv. 29, * And God gave Solomon wisdom and understanding exceeding
much, and largeness of heart even as the sand that is on the sea
shore/ The greater stock of sanctified wisdom and knowledge a man
hath, the more is the heart enlarged ; for he hath a treasure within
him, and he is ready to bring out of the good treasure of his heart
good things. He that hath more gold than brass farthings, when he
puts his hand into his pocket, will more easily bring forth gold than
farthings ; so when the heart hath a good stock of holy principles
within, they are ready at hand, they break out more easily in our dis
course, in our praying ; we are ready in all temptations to check the
sin. All grace is increased to us by knowledge : 2 Peter i. 2, c Grace
be multiplied unto you through the knowledge of God and of Jesus
Christ our Lord.' Still this way doth God enlarge the heart of his
people. When the understanding is full of pregnant truths, the
greater awe there is and check upon the heart to sin, and the greater
impulsion to duty. Look, as the influences of heaven pass through
the air, but they produce their effects in the earth ; they do not make
the air fruitful, but the earth ; so do the influences of grace pass through
the understanding, but they produce their fruit in the will, and show
328 SERMONS UPON PSALM CX1X. [SfiR. XXXIV.
forth their strength in the affections ; and therefore when we would
have our affections for God, the way is to enlarge the understanding.
2. You may look upon it as the effect of faith, which wideneth the
capacities of our souls, and doth cause us more to open towards God,
that we may take in his grace ; it doth enlarge our desires and ex
pectations : Ps. Ixxxi. 10, ' Open thy mouth wide, and I will fill it.'
Surely a temple for the great God, such as our hearts should be, should
be fair and ample. If we would have God dwell in our hearts, and
shed abroad his influences, we should make room for God in our souls
by a greater largeness of faith and expectation. The rich man thought
of enlarging his barns when his store was increased upon him : Luke
xii. ; so should we stretch out the curtains of Christ's tent and habita
tion, have larger expectations of God, if we would receive more from
him. The vessels failed before the oil failed. We are not straitened
in God, but in ourselves, by the scantiness of our own thoughts ; we
do not make room for him, nor greaten God : Luke i. 46, * My soul doth
magnify the Lord.' Faith doth greaten God. Why, can we make
God greater than he is ? As to his declarative being, we can have
greater and larger apprehensions of his greatness, goodness, and truth*
3. We may look upon it as an effect of comfort and joy, through
the assurance of God's love ; for that enlargeth the heart, but sorrow
straitens it, and puts it in bonds. The word that we translate grief \
Judges x. 16, ' His soul was grieved for the misery of Israel ; ' in the
Hebrew it is ' shortened ' or ' lessened/ A man's mind is lessened
when he is under that passion. Griefs contract and lessen the soul,
but joy enlargeth it, as Isa. Ix. 5 ; and in this sense it is said,
Ps. iv. 1, ' Thou hast enlarged me when I was in distress.' In sorrow
the spirits return to comfort and support the heart, but in joy they
are dilated and scattered abroad; and so this is that affection which
sends abroad strength and life into all our actions. As this is
true of joy and sorrow in common, so especially of spiritual joy
and spiritual sorrow, which are the greatest of the kind ; no sor-
vow like that sorrow, no joy like that joy ; therefore nothing more
enlargeth the heart. When God hides his face, when pressing
troubles do revive a sense of wrath, alas ! ' My soul is troubled,' saith
the Psalmist, ' I cannot speak ; ' we cannot pour out our hearts to
God with that largeness, that measure of strength, spirit, and life as
before. But now, when we can joy in God as those that have received
the atonement, when we have the comfort of a good conscience, the
joy in the Holy Ghost, this causeth a forward and free obedience; and
those that could hardly creep before, but languished under the burden
of sorrows, when cheered and revived with the light of God's counte
nance, they can run and act with vigour and alacrity in God's service :
Neh. viii. 10, ' The joy of the Lord is their strength/ It is as oil to
the wheels, as wings by which we mount to meet with God : Ps. xxx.
11, ' Thou hast turned for me my mourning into dancing ; thou hast
put off my sackcloth, and girded me with gladness/ It is an allusion
to those eastern countries; when their garments were girded and
tucked up, they were more expedite and ready to run. So here, when
thou shalt enlarge my heart, then I will run the way of thy command
ments. When our soul is filled with gladness, and comfortable
VER. 32.] SERMONS UPON PSALM cxix. 329
apprehensions of the Lord's grace, we are carried out to God with
greater strength and liveliness.
4. We may look upon it as a fruit of love. For thus the apostle
doth express his love to the Corinthians, 2 Cor. vi. 11, ' 0 ye Corin
thians, our mouth is open unto you, our heart is enlarged.' It is love
which is the great poise and weight upon the soul that sets all the
wheels a-going. When love is strong, the heart is carried out with
fervour and earnestness: Neh. iv. 6, 'We built the wall.' Why?
' For the people had a rnind to the work ; ' then it went on speedily.
Where we have no affection to a thing, the least service is burdensome ;
but when our hearts are for it, then the most difficult thing will seem
easy ; Jacob's seven years' hard service were sweetened by his love to
Eachel ; yea, duties against the hair, as Shechem for Dinah's sake
submitted to be circumcised. Love sets us a-work strongly.
Thus the general enlargement is when we are freed from the slavery
of sin and bondage of conscience, that we may serve God cheerfully;
and the particular enlargement, you may look upon it as a fruit of
wisdom and knowledge, or of faith, or of joy, or of love ; when we have
a fruitful understanding, a large faith, a sweet delight in God, and a
strong love to him.
Secondly, For the necessity of this, that the heart should be enlarged
before we can run the way of God's commandments.
1. There needs a large heart because the command is exceeding
broad: Ps. cxix. 96, ' I have seen an end of all perfection ; but thy
commandment is exceeding broad/ A broad law and a narrow heart
will never suit. We need love, faith, knowledge, and all to carry us
through this work, which is of such a vast extent and latitude.
2. We need an enlarged heart because of the lets and hindrances
within ourselves. There is lust drawing off from God to sensual
objects : James i. 14, ' Every man is tempted when he is drawn away
of his own lust and enticed.' Therefore there needs something to poise
us, to incline us, to draw us on, to carry us out with strength and life
another way, to urge us in the service of God. Lust sits as a clog upon
us; it is a weight of corruption, Heb. xii. 1, retarding us in all our
flights and motions, thwarting, opposing, breaking the force of spiritual
impulsions, if not hindering them altogether, Gal. v. 17. Well,
then, lust drawing so strongly one way, God needs to draw us more
strongly the other way. When there is a weight to poise us to worldly
and sensual objects, we need a strength to carry us on with vigorous
and lively motions of soul towards God, an earnest bent upon our
souls, which is this enlargement of heart.
Use 1. Let us therefore look after this benefit, and acknowledge
God in it.
First, Ask it often of God. God keeps assisting grace in his own
hands, and disposeth it at pleasure, that he may the oftener hear from
us. The prodigal, that had his portion in his own hands, went away
from his father ; and therefore we have but from hand to mouth, that
we may be daily kept in a dependence and constant course of com
munion with God. It is pleasing to God, when we desire him to
renew his work, to bring forth the actings of grace out of his own
seed, to blow with his wind, with the breath of his Spirit upon our
330 SERMONS UPON PSALM CXIX. [SflB. XXXIV.
gardens, that the spices may flow out, Cant. iv. 15. But now, when
\ve depend upon ourselves, and neglect God, and think to find always
Si like largeness of heart and a like savouriness of spirit, we shall be
but like Samson : Judges xvi. 20, * When his locks were gone, he
thought to go forth and shake himself as at other times, and wist not
that the Lord was departed from him.' So when our strength is gone
and God withdrawn, we shall not find a like pregnancy and con
sistency of thoughts, a like readiness and vigour of affections in holy
duties, but all will be out of order ; the understanding is lean, dry,
.and sapless, the heart averse and dead ; and therefore God will be
acknowledged in our enlargements, both as to prayer and praise. In
a way of prayer we should often seek to him ; and he will be acknow
ledged in a way of praise likewise : Ps. Ixiii. 8, ' My soul f olloweth
hard after thee ; thy right hand upholdeth me/ If you find any
strong actings of faith and love stirred up to follow hard after God, to
pursue him close in holy duties, when you feel any of these vigorous
and lively motions, ascribe it not to yourselves, but to God's right
hand ; he is to be owned in the work.' ' Not I/ saith the apostle,
' but the grace of God wrought in me.'
Secondly, Avoid the causes of straitening, if you would have this
enlarged heart. What are they ?
1. Ignorance and defect of gifts ; for it is by knowledge all grace
comes into the soul: Col. iii. 16, ' Let the word of God dwell in you
richly.' When the understanding is fraught with spiritual treasure,
when the word of God dwells in us richly, then we have it upon all
occasions to help us, we have at home a truth ready, and can call it to
mind, either for suppressing of temptation, or encouraging us to
duty, or for allaying of such a grief, speaking comfort under such a
cross ; otherwise we are lean, dry, and cannot act with that fulness of
strength. But —
2. Another thing that straitens the heart is the love of present
things. So much as your hearts are enlarged to the flesh, so much
they are straitened to the spirit, 2 Cor. vi. 13; as what the land
loseth the sea gains. By pleasures and by the cares of the world your
hearts are straitened towards God, they are 'overcharged,' Luke
xxi. 34.
3. Sorrow and uncomfortable dejection of spirit, through the fears
of God's wrath, or by reason of desertion, when we have a sense of
his wrath, and when we can find no effects of his grace. God with
draws, you have not your wonted influences, your wonted answers of
prayer: Ps. Ixxvii. 4, 'I am so troubled that I cannot speak.' This
locks up the heart, and hinders it in the service of God, that it cannot
so freely come and pour out its soul.
4. Great sins work a shyness of God. The faulty child blusheth,
and is loath to look his father in the face, when he hath been doing
some offence. The Israelites, after they had sinned in the matter of
the calf, they stood afar off, and worshipped every man in his tent-
door. You lose your freedom by gross sins: 1 John iii. 21, 'If our
hearts condemn us not, then Trapfav lav e^oyu-ez/, we have confidence
towards God;' we may come into God's presence without a self-
accusing and condemning conscience. You have not this liberty and
YER. 32.J SERMONS UPON PSALM cxix. 331
enlargedness of heart towards God when an accusing conscience pur
sues you. When a man hath lost his peace and comfort, he cannot
come and tell God all his mind, his temptations, straits, douhts,
-fears.
5. Unbelief. That is a cause of straitening, when it represents
God under an ill notion ; as terrible : Lam. iii. 10, ' He was unto me
as a bear lying in wait, and as a lion in secret places ; ' Isa. xxxviii.
13, * I reckoned till morning, that as a lion so will he break all my
bones : from day even to night wilt thou make an end of me/ It fills
us with misconceits of God, as if he were terrible. When one came
tremblingly with a petition to Augustus, What ! said he, art thou
giving a sop, a bit to an elephant ? We disguise the majesty of God
by our unbelieving thoughts ; we come to him as to a bear and lion
that is ready to tear us in pieces, and then we cannot have that cheer
fulness and delight in his service.
6. Pride. We are not humbled, but puffed up, when our heart is
enlarged, and abuse the quickening influences of the Lord's grace to
feed our pride : Ps. li. 15, ' Open my lips, and my mouth shall show
forth thy praise.' He doth not say, Mine own praise ; then I will
discover my gifts, and show what I can do : but, Thy praise. Many
beg quickening and enlargement to set off themselves, and ask con
tributions of heaven to supply the devil's service ; or as he that lighted
his lamp at the altar that he might go and steal with- it. We would
put up self as an idol in God's stead, and have help from God that we
might make him serve with our iniquities, that we might set off our
selves with honour and esteem in the world. Therefore God with
draws and withholds his hand. These are the causes of straitening.
Use 2. Let us then see if we have this benefit, an enlarged heart,
which is so necessary for the keeping God's commandments.
Two things will deceive us : many think they have it when they
Lave it not, and many think they have it not when indeed they
have it.
1. Many think they have it when they have it not. Enlargement
of gifts differs from enlargement of grace. *A ready tongue many
have — that depends upon the temper of the body — but not a humble
heart. They may take pride and complacency in their own gifts, and
yet not delight in communion with God. There are many in the
world that have abilities of utterance, and some fanatical joys accom
panying the exercise of it, and yet they have not an unfeigned love to
God. Such as are enlarged in point of gifts, it is many times seen in
this, that generally in private they are more careless, and they are
more in expression than in feeling. The great deceit and counterfeit
of grace is parts and common gifts, especially when exercised in holy
things, in a spiritual way, and for the good and edification of others.
Certainly men have not spiritual enlargement when they still lie
under the bondage and dominion of sin ; and so though they may
seem to have particular enlargement in some duties, and may be
carried on with a great flush of gifts, yet they have not a general
enlargement, the yoke is not broken, but still they are the servants of
/corruption .
2. On the other side, some think they have it not when indeed they
332 SERMONS UPON PSALM CXIX. [SER. XXXV.
have it. Why ? Because they are not carried out in the work of God,
as sometimes they seem to have been, with that liveliness and comfort.
Let me tell you, there are necessary aids of grace, and there are more
liberal aids of grace, over and above the necessary. If you have the
necessary aids of grace, you are to acknowledge God hath enlarged
your hearts, though you have not the larger measure, strength, and
activity in God's service, which, upon the days of his magnificence and
spiritual bounty, he is wont to dispense to his people. God dotli not
always continue these dispensations. Sometimes we find that Chris
tians outgo themselves, and are enlarged beyond the ordinary pitch.
Let me represent it by a similitude. We are not to esteem a river by
its swelling and running over the banks after a mighty, long, and con
tinued rain, but by its constant course ; nor are we to judge of a town
by the great concourse at a fair or market, the town is not every day
so filled. So neither are we to judge of God's assistance by those high
tides of comfort or strength of gracious impulses which, in the days of
spiritual bounty, he is wont to give. If you are enabled to walk hum
bly with God, though you have not such heights of affection, you should
be thankful.
So much for the first thing the text offers, the blessing asked, viz.,
an enlarged heart.
SERMON XXXY.
I will run the ivay of thy commandments, ivhen ihou shalt enlarge
my heart. — VER. 32.
THE second thing that is offered here is the necessary precedency of
this work on God's part before there can be any serious bent and motion
of heart towards God on our part. ' When thou shalt enlarge my heart/
When is causal, because thou shalt enlarge it. God only can enlarge
the heart. We are sluggish, and loath to stir a foot in the ways of
obedience, therefore God must enlarge. From first to last God doth
all in the work of grace ; he gives the habit and act. He plants graces
in the heart, knowledge, faith, love, and delight ; and then excites and
quickens them to act. The habit of grace is called ' the seed of God,'
1 John iii. 9 ; there it begins. Before we can fly we must get wings,
we must have grace before we can run the way of God's command
ments ; and then quickening of the habits, the exciting of the soul
to action ; the deed as well as the will, Phil. ii. 13 ; it is from God,
the first inclination and actual accomplishment ; he giveth to will,
that is, the first inclination : 1 Kings viii. 58, ' That he may incline
our hearts unto him, to walk in all his ways,' &c. And then the deed,
the outward expression of our obedience, it is still from God : Acts iv.
29, the apostle goes to God for that, ' Grant unto thy servants that,
with all boldness, they may speak thy word ;' and so Col. iv. 3Jie begs,
prays to God to open a door of utterance for them. There is a door
shut until God opens it. We cannot utter and express ourselves in a.
way of obedience without God's concurrence.
VER. 32.J SERMONS UPON PSALM cxix. 333
Use. Whenever you would undertake for God, get God first to un
dertake for you, as Hezekiah doth : Isa. xxxviii. 14, ' 0 Lord, I am
oppressed ; undertake for me.' Let every earnest prayer be accom
panied with a serious purpose, and let every serious purpose be accom
panied with earnest prayer : Cant. i. 4, ' Draw me and we will run after
thee.' So here, * Lord, I will run the ways of thy commandments/
Ay, but as to the event, we must suspend it : 'If thou wilt enlarge
my heart/ This is the method we should use : first engage God by
prayer, then engage our hearts by promise. Though we cannot lay
wagers upon our own strength, yet we may resolve in God's strength,
and ought to engage ourselves to duty: Jer. xxx. 21, 'Who is this
that engaged his heart to approach unto me, saith the Lord ? ' We
must promise what is due, but not presume as if we could carry
our purpose without God. As to the event, they speak conditionally,
•' When thou shalt enlarge my heart/ The children of God have no
other confidence of their own affections but as God will put forth
his power. They know they have a deceitful and corrupt heart ;
and to stand to their resolutions immutably, faithfully, needs more
strength than their own. They resolve as to work, but as to event,
they suspend that; they know their resolution will not be brought
to anything unless God continue his grace and favour. The chil
dren of God, as they would own Christ as Lord, and commanding
the work, so they promise obedience ; that is their duty ; and as they
would own him a Saviour in helping them through the work, so they
promise conditionally in his strength. As they are swayed by his
sovereignty in his command, so they depend upon his all-sufficiency
in his promise.
Here two cases may be handled ; one is more generally —
Case 1. Whether we are to resolve upon a course of obedience when
we are uncertain of God's assistance ? The reason of doubting is, be
cause we cannot perform it in our own strength. I answer —
1. It is your duty to engage and consent to give up yourselves to
God's service whatever comes of it : 2 Chron. xxx. 8, ' Yield your
selves unto the Lord/ In the Hebrew it is ' strike hands with him ' in
his holy covenant : Rom. xii. 1, ' I beseech you, present yourselves/ &c.
You ought to come and present yourselves, own yourselves solemnly in
a way of dedication to God. 'It was implied in our baptism, which
is therefore called, 1 Peter iii. 21, ' An answer of a good conscience to
wards God ; ' an answer upon God's demands in his covenant. An
answer supposeth a question. God puts us to the question, Will you
be my people ? will you serve me faithfully and do my will ? Then we
ratify it by baptism. Necessary duties must be done whatever comes
of it, as Abraham ' obeyed God, not knowing whither he went/
2. As this is your duty, so, whether you resolve or no, you are already
obliged by God's command. This actual resolution of entering into
covenant with God is only required as a means to strengthen us. Natural
relations enforce duty without consent ; a father is a father whether a
child will own him in the quality of that relation, yea or nay. God's
right is valid whether you will consent or not. Actual consent or pur
pose in your heart doth not give God greater right, but makes duty
more implicit and active upon your own hearts. We cannot make the
334 SERMONS UPON PSALM CXIX. [SER. XXXV.,
bonds of duty stronger, for God's authority is greater than ours, but we
have a deeper sense when we own God's authority by our own engagement.
3. You have more cause to expect God's assistance in this way of
engaging your heart to him than in standing loose from God, and ne
glect of his appointed means. You know the promise is made, Kev.
xxii. 17, ' To him that will, let him take of the waters of life freely.'
When there is a fixed bent of heart that comes from a secret impres
sion of God's grace which causeth this will in you, when you have de
clared your will, you have more reason to expect God's concurrence.
4. It is a foolish course to refuse to make the covenant for fear of
breaking it ; as if a tradesman should neglect his calling, forbear to set
up, because it is possible losses may come. Make it, then keep it in
God's strength. Make it, but remember, your security lieth in God's
promises, not in your own. It is your duty to engage to God ; but as
to the event, you cannot say you can go through with it, unless the
Lord put in with his grace.
Case 2. The second case is more obvious and usual, viz., whether we
are to do duties in case of deadness, indisposition, and straits of spirit?
The reason of doubting is, because David seems to suspend his running
upon God's enlarging — If thou wilt enlarge, then I will run. Ans.
He suspends the event, but not his duty. He doth not say I will not
stir unless thou enlarge my heart, but, If thou enlarge then I shall run.
The plea of weakness must not be used, from the doctrine of God's
concurrence to all acts of grace, as a shift, or turned into a plea for
laziness. The right use of this doctrine is a constant dependence in a
sense of our own weakness, and hearty thanksgiving when we have
received any command from God. Now a form of thanksgiving is
abused when it is made a plea for laziness. To resolve upon a loose
course, and give over all, is an absurd inference from this doctrine ; it
is as if a man should say, my ploughing and sowing, unless God give the
increase, will never make the corn grow, therefore I will hold my hand,
and take the other sleep. It is God sends the wind, therefore I will
not put forth the sails ; that is no good inference. For further argu
ments, see ver. 25, where the question is handled, whether we are to do
duties in case of deadness. It is a most commendable thing to work
notwithstanding indispositions. There is more faith in it ; God's love
is glorified when you can cast yourselves into his arms, then when he
seems to shut up himself from your prayers, and to suspend the influ
ences of his grace, Esther had great confidence to venture when no-
golden sceptre was held forth ; so when we have no sensible comfort,
then to venture and cast ourselves upon God. And it argues more
faith in the power of God. As Abraham's faith was commended, that
he could believe against hope ; so, when all is dead, yet you will see
what God will do for the quickening and enlarging of the soul. Then
there is more obedience in it. No duty so commendable as that which
is recovered out of the hands of difficulty, when in the face of tempta
tion we can venture to go to God. And there is humility in it, when
we can look upon ourselves as bound though God be free. I must
wait upon him in the use of means, though I have a dead heart.
Thirdly, The subsequent operation of the saints ; they that are acted
by God act under him: ' Then will I run the way of thy commandments.*
VER. 32.] SERMONS UPON PSALM cxix. 335
First, Mark, he resolveth, ' Then I will run/ He doth not say, Then
I should run, but will run, as binding his soul by a resolution, and his-
resolution by a solemn promise, ' Then I will run the way of thy com
mandments.' Here I might take occasion to speak of the good of
binding the heart, and being resolved in a course of godliness. It is
good to engage us to come to God, to keep to God, and to be hearty
in his service.
1. This is that which engageth us to come to God, because of our
selves we are off and on, hanging between heaven and hell, and have-
many loose and wavering thoughts, until we come to a firm pur
pose and determination, and that engageth the heart : Jer. xxx. 21,
* Who is this that engageth his heart to approach unto me, saith the
Lord ? ' Before we come to this engagement, there are several things:
— (1.) A simple and bare conceit of the ways of God, or of the good
ness of holiness, this will not bring us to God, some general approba
tion of his ways. Many will say, ' God is good to Israel,' Ps. Ixxiii. 1 ;
but the heart never comes off kindly to choose God till the judgment
determines, ' It is good for me to draw nigh to God,' ver. 28. This-
puts an end to many anxious traverses, debates, and delays in the soul.
(2.) There are weak and wavering purposes, and faint attempts in the
soul, that end but in wishes, which are soon broken off; but we are
never converted and thoroughly brought to God till there be a full and
fixed purpose : Acts xi. 23, ' He exhorted them all, that with full
purpose of heart they would cleave unto the Lord.' When it comes
to a plenary thorough purpose of heart, then grace hath wrought
upon us.
2. As it will bring us to come to God, so it causeth us to keep to-
God. He that is unresolved is never constant : James i. 8, ' A double-
minded man is unstable in all his ways.' There is in us a changeable
heart, a rebelling nature ; that meeting with temptations from with
out, unless there be a fixed purpose, alas ! we shall be unstable in all
our ways ; all good wishes and faint purposes come to nothing, but we
shall give out at every assault. But when we are firmly and habitu
ally resolved, Satan is discouraged. This bindeth our holy purposes,
like hemming of the garment, that keepeth it from ravelling out.
Whilst we are thinking and deliberating what to do, we lie open to
temptations, the devil hath some hope of us ; but when the bent of our
hearts is set another way, and the devil sees we are firmly resolved,
and have holy purposes, he is discouraged. This was that which made
Daniel so courageous and resolute in God's service : Dan. i. 8, ' He
purposed in his heart that he would not defile himself with the portion
of the king's meat/
3. By resolution we are quickened to more diligence and serious
ness. Good purposes are the root of good works, and without the root
there is no fruit to be expected. A true and inward purpose will not
let us be idle, but still urging and soliciting us to that which is good,,
then we make a business of religion ; whereas otherwise we make but
a sport and recreation, that is, mind it only by the by. But now,
' One thing have I desired, and that will I seek after,' Ps. xxvii. 4.
When the heart is set upon a thing we follow it close, whatever we
neglect. Whereas otherwise we are very lazy, careless, and do it
336 SERMONS UPON PSALM CXIX. [SEE. XXXV.
as if we did it not ; this makes us diligent, earnest, careful to maintain
communion between God and us.
Use. Well, then, do you thus resolve and engage your hearts to walk
with God. And for your direction —
1. Let it be the resolution of the heart, rather than the tongue :
Jer. xxx. 21, 'Who is this that engageth his heart?' And Acts xi.
23, ' He exhorted them with purpose of heart to cleave to the Lord.'
Our resolution is not to be determined and judged of so much by the
course of our language as by the bent of our heart. Empty promises
signify nothing unless they are the result of the heart's determination :
Deut. v. 28, 29, ' The people hath said well/ saith God, ' all that the
Lord hath said, we will do. Oh, that they had such a heart within
them ! ' Otherwise the duty hath no root, unless it be a fixed deter
mination of the soul.
2. Let it not be a weak, broken, but full resolution. Cold wishes
are easily overcome by the love of the world : Acts xxvi. 28, ' Almost
thou persuadest me to be a Christian/ That will not do, unless we be
altogether. Carnal men, though they are not converted, yet they have
& kind of half turn ; they have good wishes on a sudden upon a lively
sermon ; they would, but they will not. There needs a strong bent of
heart. Bad purposes are more easily resolved and performed than
good ; Satan, the world, and the flesh do not hinder, but further them ;
so that good resolutions need to be thoroughly made : 1 Chron. xxii.
19, ' Now set your heart and your soul to seek the Lord your God/
When the heart is fixed by a persevering durable purpose, grace
possesses it.
3. Let it not be a rash but a serious resolution, all difficulties being
well weighed. In a fit or pang of devotion men will resolve for God,
but it is soon gone : Josh.xxiv. 19, 20, * We will serve the Lord, for he
is our God : and Joshua said, Ye cannot serve the Lord, for he is an holy
God, he is a jealous God;' that is, do you consider what you say?
When you have weighty reasons and considerations to bear you up,
you are more likely to hold. Sit down and count the charges ; if you
resolve for God, see what it is like to cost you, and consider where it
is likely to fail, what difficulties you are most likely to meet withal,
what lusts are most apt to break your purpose.
4. It must be a thorough, absolute, and peremptory resolution.
Whatever it cost you, resolve to part with all for the pearl of price,
Mat. xiii. 46, 47, and take Christ for better for worse. A marriage
may be almost made, but there is one article they stick at, and it is
broken off ; so some are at the very point of giving up themselves to
God, but there is one article they stick at ; it is not an absolute reso
lution.
5. Let it be a present, and not a future resolution : Ps. xxvii. 8,
' When thou saidst, Seek ye my face ; ' like a quick echo he returns
upon God, * Thy face, Lord, will I seek.' As soon as you hear God's
voice, before the heart grow cold again, it is good to resolve ; for after
wards it is but a cheat to put off importunity of conscience for the
present.
6. Let it be a resolution made in a sense of your own insufficiency,
and with dependence upon Christ, not in a confidence of your own
VER. 32.] SERMONS UPON PSALM cxix. 337
strength. Peter went forth in a confidence of his own resolution,
* Though all men forsake thee, yet will not I ; ' but how soon did he
miscarry ! Resolve in God's strength : Ps. cxix. 8, c I will walk in
the way of thy statutes : 0 forsake me not utterly/ If God forsake
you, all comes to nothing ; therefore in and by God's strength resolve
for God.
Secondly, The matter of the resolution, ' The way of thy command
ments/ Which we may consider either simply and absolutely in itself,
or with respect to the resolution. With respect to the resolution ob
serve, the matter is good he resolves upon. Some will resolve upon a
course of sin, as they, Acts xxiii. 12, that bound themselves under a
curse to kill Paul. In this case a vow is a bond of iniquity. Many
will bind themselves never to forgive their neighbour such an offence.
Again, the matter is necessary. It is contrary to Christian liberty
needlessly to bind ourselves where God hath left us free. Many will
in some indifferent things bind themselves, make rash and unnecessary
vows, as to play no more at such a game, drink no more in such a
house or company. Alas ! what doth this do to cure the heart ? This
is but like the stopping of one leak in a ruinous ship that is ready to
fall in pieces. Resolution is for the weighty things of Christianity, or
cleaving to God in a course of obedience, not for some by-matters.
Resolve on the most necessary work. Again, this resolution is pro
pounded universally, indefinitely, ' in the way of God's commandments,'
whatever shall appear to be the will of God. When our consent is
bounded with reservations, we do not come up to the mind of God, and
that will bring you but half way to heaven. He that is half holy, half
religious, will be but half saved. Paul gives God a blank, and bids
him write his terms : Acts ix. 6, ' Lord, what wilt thou have me to
do ? ' So we must submit ourselves to all the ways of God without
exception. Thus we may consider it as it falls under a resolution,
' The way of thy commandments.'
But consider the expression absolutely, why are the commandments
called a way f
1. There is an end for which man was appointed, and that was to
seek after true happiness. All desire to be happy by an inclination
of nature, for hereunto were we appointed by God. ' Many say, Who
will show us any good ? ' Ps. iv. 6 ; but men's practice is contrary,
they live as if their end were to be miserable.
2. This true happiness lieth in the enjoyment of God ; that is the
great end of reasonable creatures, angels and men, actively to glorify
God, and to enjoy him : other creatures were made to glorify him
objectively, but not to enjoy him.
3. For the compassing this end there is a way ; for every end is
attained by the means. What is this way ? God's commandments :
Eccles. xii. 13, * Fear God, and keep his commandments ; for this is
the whole duty of man.' That was the result of Solomon's critical
search in and about the ways of true happiness ; he found that a con
stant, uniform, universal obedience was the only way to true happiness.
4. The commands of God are legal and evangelical : they are both
to be regarded : — (1.) The evangelical commands come first into con
sideration by the fallen creature ; there the great command is to believe
VOL. vi. ' Y
338 SERMONS UPON PSALM CX1X. [SER. XXXV.
in Christ, John vi. 29, 1 John iii. 23. To believe in Christ is the only
way to the Father. Then (2.) The moral law, that is the rule of our
duty, without which we can never be saved, Bom. x. 14.
Use. Well, then, let me press you to consideration and resolution.
(1.) Consideration, that we may think of our end, and think of our
way, and may not go on as beasts, without any recollection. Luke xv.
17 : We never ' come to ourselves ' till we consider the end why we
were born and why God sent us into the world. Whence am I ? why
do I live here ? To delight myself in the creature, to wallow in
pleasures, or to look after communion with God ? We live but as
beasts, not as men, till we return and remember our creator, in the
enjoyment of whom is our only happiness. (2.) Then come to resolu
tion ; there is intentio, electio, consensus, and imperium ; all these
should be fixed after we have considered for what am I made ? what
is the way I am to walk ? The first act of the soul is intentio ; that
belongs to the last end ; surely this must be my scope, that God may
be my portion. The next act is electio, or choice ; that belongs to the
means. Now the great means is Christ Jesus, he is the way to the
Father. Oh, let me choose him that I may enjoy God for my portion !
The next act is consensus, the will and understanding together ; there
is a consent to the terms. Notwithstanding all the conditions upon
which these means are to be had, yet there is a full consent of the will
to use them, so a consent to take Christ upon his own terms. After
this there is imperium, a command for an industrious prosecution ; this
shall be my business, this I will look after. There should be a decree
in our souls for God ; God is my scope, Christ my way ; I must take
him ; I will go about this work, walk in this way, that I may at length
enjoy him.
Fourthly, The last circumstance is the manner, ' I will run the way/
&c. By running is meant cheerful, ready, and zealous observance of
God's precepts. It is not go or walk, but run. They that would come
to their journey's end must run in the way of God's commandments.
It noteth speedy or a ready obedience without delay. We must begin
with God betimes. Alas ! when we should be at the goal, we scarce
set forth many of us. And it noteth earnestness ; when a man's heart
is set upon a thing, he thinks he can never soon enough do it. And
this is running, when we are vehement and earnest upon the enjoyment
of God and Christ in the way of obedience. And it notes, again, when
the heart freely offereth itself to God. Now this running is very neces
sary, as it is the fruit of effectual calling. When the Lord speaks of
effectual calling, the issue of it is running ; when he speaks of the con
version of the Gentiles, ' Nations that know thee not shall run to thee ; '
and 'Draw me, and we will run after thee;' and ' In the day of thy
power thy people shall be a willing people/ There are no slow motions,
but when God draws there is a speedy, an earnest motion of the soul.
And this running, as it is the fruit of effectual calling, so it is very
needful ; for cold and faint motions are soon overborne with every
difficulty and temptation : Heb. xii. 1, ' Let us run with patience the
race that is set before us/ When a man hath a mind to do such a
thing; though he be hindered and jostled, he takes it patiently ; he goes-
on, and cannot stay to debate the business. A slow motion is easily
VER. 33.] SERMONS UPON PSALM cxix. 339
stopped, whereas a swift one bears down that which opposeth it ; so
when men run and are not tired in the service of God. And then the
prize calls for running : 1 Cor. ix. 24, * So run that ye may obtain.'
There is a prize, which is eternal life in Christ Jesus, the reward or
crown which he keepeth for us in heaven. They that ran for a gar
land of flowers in the Isthmic games — the apostle alludes to them —
how would they diet themselves that they might be in breath and
heart to win a poor garland of flowers ! There is a crown of glory set
before us, therefore we should so run that we may obtain, and be
temperate in all things ; we should keep down the body, deny fleshly
lusts, and the like.
Use. To reprove faint cold motions in the things of God. Many,
instead of running, lie down, or, which is worse, go back again, or at
best but a very slow pace. Christ is running to you to snatch you out
of the fire, and will you not run towards him ? When we have abated
the fervour of our motion towards God, then we lie open to tempta
tion ; therefore let us not loiter ; run, it is for a crown. If heaven be
worth nothing, lie still ; but if it be, run. Wicked men run fast to
hell, as if they did strive who should be soonest there ; bewail your
slowness and lameness in obedience.
SEEMON XXXVI.
Teach me, 0 Lord, the way of thy statutes, and I shall keep it unto
the end.— VER. 33.
THE man of God had promised to run the way of God's command
ments ; but being conscious of many swervings, beggeth God further
to teach him.
In the words two things are observable : —
1. A prayer for grace.
2. A promise made upon supposition of obtaining the grace asked.
He promiseth —
[1.] Diligence and accuracy of practice, I will keep it.
[2.] Perseverance, unto the end.
First, In the prayer for grace observe —
1. The person to whom he prays, 0 Lord.
2. The person for whom, teach me.
3. The grace for which he prayeth, to be taught.
4. The object of this teaching, the way of God's statutes.
The teaching which he beggeth is not speculative, but practical ; to
learn how to walk in the way of God.
1. David, a man after God's own heart, maketh this prayer. The
more love any have to God, the more they desire to know his ways.
Carnal men are of another spirit ; they say, Job xxi. 14, * Depart from
us ; we desire not the knowledge of thy ways.' The more ignorant
the more quiet. They that love their lusts cannot heartily desire the
knowledge of those truths which will trouble them in the following of
their lusts. We often consult with our affections about our opinions ;
340 SERMONS UPON PSALM CXIX. [SEB. XXXVI.
and where we have a mind to hate, we have no desire to know, Ordi
nary professors, a little knowledge serveth their turn, some few obvious
truths, but others, such as David, follow on to know the Lord. Darid,
that had a singular measure of knowledge already, yet there is no end
of his desire in this psalm ; and shall we be contented as if we needed
no more ?
2. Consider David, a prophet, a teacher, a penman of scripture.
There was some knowledge which the prophets got by ordinary means,
and some by immediate revelation ; as Daniel by vision, and Daniel
by reading of books, Dan. vii. 2, ix. 2 ; either by a new revelation, or by
the study of what was already revealed. And if extraordinary men
were bound to the ordinary duties of God's service as the means of
their improvement and growth in grace, such as reading, prayer, hear
ing, meditation, use of seals, &c. , surely none can plead exemption or
conceit themselves to be above duties. Now, that they were thus
bound we find by David's prayer for knowledge, Daniel's reading of
books, namely that of Jeremiah, and all of them meditating or inquir
ing diligently what manner of salvation should ensue : 1 Peter i. 10,
11, 'Of which salvation the prophets have inquired and searched
diligently, who prophesied of the grace that should come unto you ;
searching what or what manner of time the Spirit of Christ which was
in them did signify, when it testified beforehand the sufferings of
Christ, and the glory that should follow ; ' meditating and prying
into the meaning of that salvation which by the motion of the Spirit
they held forth to others, labouring to make these truths their own,
and to get their hearts affected therewith. In their prophetic revela
tions they were ^epo^evoi, 2 Peter i. 21, forcibly moved by the Spirit,
and carried beyond their intention, and the line of their natural
strength, but in other things they got knowledge by the same means
that we do, and as believers were to stir up the gifts and graces which
they had in the ordinary way of duty, waiting and crying for the influ
ences of the Lord's grace. You must distinguish, then, of what they
did when they acted as prophets and when they acted as believers.
3. David, that had means external sufficient to direct him in the
way of God, as the scriptures then written, the ordinances of the law,
and the expositions of the scribes, yet beggeth God to teach him.
So must we beg God to teach us, whatever means we have. It is true
we have an advantage above the Old Testament church, as we have
their helps and more, and the doctrine of salvation is now clearer, and
the gifts and graces of the Spirit more plentifully dispensed since the
price of redemption is actually paid, than before, when God gave out
grace and glory only upon trust ; yet still we are to go to God for his
teaching, because the means are not successful unless he join his in
fluence ; especially to give us this practical knowledge, teaching in
order to keeping the way of God's statutes. I say, though we have
the word, and many pastors and teachers better gifted than in the
Old Testatment, Eph. iv. 11, yet God must be our teacher still, if we
mean to profit ; for 'Paul may plant, and Apollos may water, but God
giveth the increase/ 1 Cor. iii. 6. To seek knowledge in the means
with the neglect of God well never succeed well with you ; as we
ministers must not rest upon our work, but pray much for success
VER. 33.] SERMONS UPON PSALM cxix. 341
(bene orasse est bene studuisse — Luther), so you hearers must not rest
in the fruit of our studies, but still beg God to teach you every truth.
But all this will be more evidently made out in the following
points.
Doct. 1. Divine teaching is necessary for all those that would walk
in the way of God's statutes.
1. We have lost our way to true happiness. Adam lost it, and all
mankind in him ; ever since we have been wandering up and down :
Ps. xiv. 3, ' They are all gone aside/ i.e., gone out of the way of holi
ness as it leadeth to true happiness : Eccles. vii. 29, ' God hath made
man upright, but they have sought out many inventions ; ' wander in a
maze. Man at first, that had perfect wisdom to discern the way to
true happiness, and ability to pursue it, now is full of crooked coun
sels, being darkened with ignorance in his mind, and abominable errors
and mistakes, and seconded with lusts and passions.
2. We can never find it of ourselves till God reveal it to us : * He
hath showed thee, 0 man, what is good/ Micah vi. 8. It is well for
man that he hath God for his teacher, who hath given him a stated
rule by which good and evil may be determined.
[1.] Because there are many things which nature would never
reveal to him ; as the whole doctrine of redemption by Christ. The
book of the creatures discovereth the mercy of God, but giveth not the
least hint of the way how that mercy should come unto us, speaketh
nothing of God incarnate, two natures in Christ's person, the two cove
nants, the way of salvation by Christ's death, &c. These could never
be known by natural reason, for all these things proceed from the
mere motion of God's will, without any other cause moving there
unto than his own love and compassion : John iii. 16, ' God so loved
the world that he gave his only-begotten Son, that whosoever believeth
in him should not perish, but have everlasting life.' And how could
any man divine what God purposed in his heart, unless he himself
revealed it ?
[2.] Because those things that nature teacheth it teacheth but darkly,
and with little satisfaction, without the help of scriptures; as that there
is one God, the first cause of all, omnipotent, wise, righteous, good, and
that it is reasonable he should be served ; that reasonable creatures
have immortal souls, and so die not as the beasts ; that there is no true
happiness in these things wherein men ordinarily seek it ; that since
virtue and vice receive not suitable recompenses here, there must be
punishment and reward after this life ; that men live justly, do as they
would be done to, be sober and temperate ; that reason be not enslaved
to sensual appetite ; all which nature revealeth but darkly : so that
the wisest men that have lived according to this light in one thing or
other have been found fools : Rom. i. 22, ' Professing themselves wise,
they became fools/ But all these things are clearly revealed in scrip
ture, which discovers the nature and way of worshipping the true
God, what that reward and punishment after this life is, and the right
way of obtaining the one and eschewing the other, with weighty
arguments to enforce these things.
[3.] That we may have assurance that the worship which we
give to God is pleasing to him, there must be a revelation of his
342 SERMONS UPON PSALM CXIX. [SER. XXXVI.
will ; otherwise, when we have tired ourselves in an endless maze of
superstitions, he might turn us off with ' Who hath required these
things at your hands ? ' Isa. i. 12. Therefore, for our security and
assurance it concerneth us to have a stated rule under God's own
hand, and God must be both author and object of worship.
3. Besides the external revelation there must be an inward teach
ing : ' They shall all be taught of God/ John vi. 45 ; not all the
prophets that wrote scripture, but all that come to Christ for salva
tion. And this is prophesied of that time when the canon and rule of
faith should be most complete ; then there will be still a need that
they should be taught of God before their hearts be drawn into Christ.
As the book of the scriptures is necessary to expound the book of the
creatures, so and much more is the light of the Spirit to expound the
book of the scriptures. Others teach the ear, but God openeth the
heart. The rule is one thing, and the guide is another. The means
were never intended to take off our dependence upon God, but to
engage it rather, that we may look up for his blessing : 1 Cor. iii. 6,
' I have planted, Apollos watered, but God gave the increase ; ' 2 Cor.
iv. 6, ' God, that commanded (o ewraw) light to shine out of darkness,
hath shined in our hearts, to give the light of the knowledge of the
glory of God in the face of Jesus Christ.' Though the gospel hath
enough in it to evidence itself to the consciences of men, yet God must
make use of his creating power before this light can break in upon our
hearts with any efficacy and influence : ' The law is light/ Prov. vi.
'23. Yet not comprehended by darkness : John i. 5, 'The light
shineth in darkness, and the darkness comprehended it not/ which
rests in the hearts of all men that remain in their natural condition.
It is not enough to see any object to have the light of the sun, unless
we have the light of the eye. The scripture is our external light, as
the sun is to the world ; the understanding is our internal light. Now
this eye is become blind in all natural men, and in the best it is most
imperfect ; therefore -the eyes of the understanding must be opened by
the spirit of wisdom and revelation, Eph. i. 17, 18. Though truths
be plainly revealed by the Spirit of God in scripture, yet there must
be a removal of that natural darkness and blindness that is upon our
understandings. Outward light doth not make the object conspicuous
without a faculty of seeing in the eye ; a blind man cannot see at
noonday, nor the sharpest sight at midnight. The work of the Spirit
is to take off the scales from our eyes, that we may see clearly what
the scripture speaketh clearly. Now scripture is perfected, that is the
great work, to strengthen the faculty.
4. This inward teaching must be renewed and continued from day
to day, or else we shall soon miscarry by our mistakes and prejudices.
David is often pressing God with this request, 'Lord, teach me;'
which plainly showeth that not only novices, but men of great holiness
and experience, need new direction every day. The shameful mis
carriages of God's wisest people are enough to show the necessity of
this, and the many cautions in the word of God do abundantly con
firm it : Prov. iii. 5, 6, ' Trust in the Lord with all thine heart, and
lean not to thine own understanding ; in all thy ways acknowledge
him, and he shall direct thy paths.' There is nothing that keepeth up
VEE. 33.] SERMONS UPON PSALM cxix. 343
our dependence upon God, and should quicken us in our daily prayers,
as the sense of this. Many times we come to God in the morning, and
pray coldly and drowsily, because we go forth to the occasions of the
day in the presumption of our wit; but it is a thousand to one but we
smart for our folly before the evening come. Alas ! such is the in
constancy and uncertainty of man's understanding, that unless we have
continual light and direction from God, and he lead us by the hand
through all our affairs, passion or unbelief, or some carnal affection,
will make us stumble and dash against one divine precept or another.
This concerneth all Christians, much more those in public station,
whose good or evil is of a more universal influence. Such was David.
Men of place and power and interest had need have this often in their
mouths and hearts, ' Lord, teach me the way of thy statutes.' Homer
has a notable saying in his Odyssey —
" To?os 7&/> v6os effTiv eiri.-xQovi.Siv
*Qtov £ir
See Casaubon, Ep. 702, — a most divine sentence from a heathen
poet, that mortal man should not be proud of his wit, for he hath no
more understanding of his affairs than God giveth him from day to
day. A sentence so admired by the heathens, that many of them
transcribed it in their writings with admiration ; as Clemens Alex-
andrinus speaketh of Archilochus, who, as he took other things from
Homer, so his putting it into his verse thus —
" Totos y&p avOpdiirotffi Qvpfa, FXaO/fe, AeirrLveu irai,
QVIJTOIS oiroLov Zeus e"</>' ijfi^prjv &yoi."
Augustine Z?e Civitate Dei, telleth us, lib. v. cap. 8. Cicero rendered
it into Latin verse thus, though with some loss of the sense —
" Tales sunt hominum mentes quales pater ipse,
Jupiter auctiferas lustravit lumine terras."
I quote all this to show you how precious such a hint was to heathens,
as expressing a great deal of reason ; and shall not we Christians wait
upon God for the continual direction of his Spirit ?
Now there is a twofold reason for this : —
1. Because this actuateth our knowledge, which would otherwise lie
asleep in the habit ; and then, though we are wise in generals, we
should be to seek for direction in particular cases, or at least not have
such a lively sense of God's will as to check the present temptations we
meet with in the course of our affairs, and do too often induce us to
miscarry. The temptation being dexterously managed by Satan, and
entertained by our present thoughts, will easily overbear a latent prin
ciple long ago received, unless it be afresh revived and set a- work by
God's Spirit ; therefore we need that the Spirit should be our moni
tor, and cause truths formerly delivered to return with fresh force
upon the heart. And indeed it is his main work to ' bring things to
our remembrance/ John xiv. 26, and to blow up our light and know
ledge into an actual resistance of whatever is contrary to the will of
God, or to furnish us with seasonable thoughts in every business and
temptation.
2. We have but a glimmering light when we are blinded with pas
sions, and are in some sort ignorant of what we know, cannot deduce
those conclusions which are evidently contained in known and avowed
344 SERMONS UPON PSALM CXIX. [SfiR. XXXYI.
principles. Hagar could not see the well before her eyes, by reason of
her passion and grief, till God opened her eyes : Gen. xxi. 19, ' And
God opened her eyes, and she saw a well of water.' The ground was
not opened to cause the fountain to bubble up, but her eyes were
opened to see it. And Calvin giveth the reason why she saw it not,
because dolore attonita, quod expositum erat oculis non cernebat —
things at hand cannot be seen when the mind is diverted by the
impression of some strong passion ; and it is true of the eyes of the
mind ; we do not see what we see, being overcome by love, or fear, or
hope, or anger, or some cloud that interposeth from the passions. As
David, when he fumbled about God's providence, being blinded by the
prospering of the wicked, calleth himself beast for not discerning his
duty in so plain a case : Ps. Ixxiii. 22, ' So foolish was I, and ignorant,
and as a beast before thee/ In the perplexities of his mind he could
not see clear principles of faith which before he had sufficiently
learned, but could not then make use of for the settling and com
posing his heart.
Use 1 is for information.
1. The difference between the way of God and the way of sin. We
have need of none to teach us to do evil — Villa etiam sine magistro
discuntur ; we have that from nature ; but in the way of God we must
be taught and taught again ; God must be our teacher and daily
monitor.
2. It informs us that as to knowledge and direction there must be
much done. Poor man, lying in the darkness and shadow of death, it
was necessary for him —
[1.] That some doctrine should be revealed by God, by which he
might understand how God stood affected towards him, and he ought
to be affected towards God.
[2.] That this doctrine being revealed by God, it should be kept
safe and sound, free from oblivion and corruption, in some public and
authentic record, especially in these last times, when not only the
canon is enlarged, but the church propagated far and near, and ob
noxious to so many calamities, and men are short-lived, and there are
not such authentic witnesses to preserve the credit of a divine reve
lation.
[3.] That this writing and record be known to come from God's own
hand by some infallible proof, to the end that it may be entertained
with the more reverence.
[4.] To own this authority, and discern God's mind, we need a suit
able faculty, or a heart disposed by the Holy Ghost to receive the proof
which God offereth, namely, that we should be renewed in the spirit
of our minds, and open our eyes.
[5.] It is not enough to own our rule, but we must be continually
excited to study it, that we may come to a saving measure of the
knowledge of God's mind in the word.
[6.] After some knowledge our ignorance is apt to return upon us,
unless the Holy Ghost do still enlighten us and warn us of our duty
upon all occasions.
Use 2. In the sincerity of your hearts go to God for his teaching.
God is pleased with the request : 1 Kings iii. 9, 10, ' Give therefore
VER. 33.] SERMONS UPON PSALM cxix. 345,
thy servant an understanding heart, to judge thy people, that I may
discern between good and bad ; for who is able to judge this thy so
great a people ? And the speech pleased the Lord, that Solomon had
asked this thing/ Oh ! beg it of God.
1. The way of God's statutes is worthy to be found by all.
2. So hard to be found and kept by any.
3. It is so dangerous to miss it, that this should quicken us to be
earnest with God.
1. It is so worthy to be found ; it is the way to eternal life and to-
escape eternal death ; and in matters of such a concernment no dili
gence can be too much : Prov. xv. 24, * The way of life is above to tha
wise, to depart from hell beneath.' It is the way that leadeth to life
and true happiness.
2. It is so hard to find and keep ; it is a narrow way : Mat. viL
13, 14, c Enter ye in at the strait gate ; for wide is the gate and broad
is the way that leadeth to destruction, and many there be that go in
thereat ; because strait is the gate and narrow is the way which lead
eth unto life, and few there be that find it.' There is defect, here
excess. A gracious spirit, that would keep with God in all things, is
sensible of the difficulty ; there are many ways that lead to hell, but
one way to heaven.
3. It is so dangerous to miss it in whole or in part ; in whole, you
are undone for ever ; in part, in every false religion such disadvantages,
so little of God's presence and the comforts of his Spirit : 1 Cor. iiu
15, ' If any man's work shall be burnt, he shall suffer loss, but he him
self shall be saved, yet so as by fire.' A man should look after the-
most clear and safe way to heaven.
Doct 2. That divine teaching is earnestly desired by God's chil
dren.
How often doth David repeat this request ! These expressions are
strange to us, who, as soon as we have gotten a little knowledge, think
we know as much as we need to know, and are wise enough to guide
our way without further direction ; but they are not so to the people
of God.
Reas. 1. It is a hard matter to understand a thing spiritually and
as it ought to be understood. There is an understanding of things
literally, and a spiritual discerning : 1 Cor. ii. 14, ' A natural man
receiveth not the things of the Spirit of God, for they are foolishness
unto him, neither can he know them, because they are spiritually dis
cerned.' There is a knowing things at random and by a general
knowledge, and a knowing things as we ought to know : 1 Cor. viii. 2,
' If any man think that he knoweth anything, he knoweth nothing yet
as he ought to know/ There is a knowing the truth as it is in
Jesus : Eph. iv. 21, 'If so be that ye have heard him, and have been
taught by him, as the truth is in Jesus/ It is not every sort of know
ledge that is saving ; a man may go to hell with speculative light ;
that never reacheth the heart : such as is practical and operative, the
scripture presseth knowledge, and the modus of it.
2. God's children are sensible of their own insufficiency, and so of
the need of a constant dependence upon God ; sound and saving know
ledge is ever humble. They have clearer light than others, and so best
346 SERMONS UPON PSALM CXIX. [SER. XXXVI.
see their own defects : Prov. xxx. 2, ' Surely I am more brutish than
any man, and have not the understanding of a man ; ' and are, too,
most sensible of corruptions, and see most of the excellency of the
object : 1 Cor. viii. 2, ' If any man think that he knoweth anything,
he knoweth nothing yet as he ought to know.' They study their own
hearts, and so are conscious to many weaknesses ; they know how easily
they are misled by the wiles of Satan and the darkness of their own
hearts ; whereas a presumptuous formalist goeth on boldly, and in the
confidence of his own wit runneth headlong into temptation.
3. Their strong affection to knowledge ; they desire to know more,
for there is more still to be learned in the word of God. Though
taught in part, they see what a small measure of knowledge they have
attained unto ; till they attain the beatifical vision they are never
satisfied : Hosea vi. 3, ' Then shall we know, if we follow on to know the
Lord ;' still increasing and bettering their notions concerning the
things of God.
4. Their great care that they may not go astray, nor offend in mat
ter, or manner, or principle, and end. They whose hearts are set upon
exact walking would fain know what God would have them to do in
-every action and in every circumstance : Lord, teach me ; let thy Holy
Spirit guide me, and direct me in performing acceptable obedience to
thee. It was David's resolution, ver. 32, * I will run the way of thy
commandments, when thou shalt enlarge my heart.' Now we have his
prayer for direction in this verse, ' Teach me, 0 Lord, the way of thy
statutes ;' I would know it that I may keep it. It is a very trouble
some condition to a child of God when he is in the dark, and knoweth
not what to do, and is forced to walk every step by guess, and cannot
find the ground sure under him. The conflict between duty and
danger doth not trouble so much as between duty and duty : John
xii. 35, ' He that walketh in darkness knoweth not whither he goeth.'
Oh ! it is a sad judgment to wander in a maze of confusions, and to
be like those that thought to go to Dothan, and found themselves in
Samaria, 2 Kings vi. 20.
Well, then, the use is, Have we this temper of God's people ? Do
we look after spiritual knowledge, such as will not only store the head
with notions, but enter upon the heart? Are we sensible of our
weakness and Satan's wiles, and that God, that hath begun the work,
must perfect it ? Do we make it our happiness to grow rich in know
ledge, and better our apprehensions concerning God and the things
of God ? Would we understand every point of duty that we may ful
fil it ? As face answereth to face in water, so should heart to heart,
the heart of one child of God to another.
Doct. 3. All that teaching that we expect or get from God must
still be directed to practice: 'Teach me, 0 Lord, the way of thy
statutes, and I shall keep it unto the end.'
1. This is God's intention in teaching, therefore should be our end
in learning. The end of sound knowledge is obedience : Deut. iv. 5,
6, ' Behold I have taught you statutes and judgments, even as the
Lord my God commanded me, that ye should do so in the land whither
ye go to possess it : keep therefore and do them, for this is thy wis
dom.' Others do little more than learn them by rote, when they know
TEB. 33.] SERMONS UPON PSALM cxix. 347
them only to talk of them, or fashion their notions and plausible
opinions that they may hang together.
2. It is not the knowing, but obeying, will make us happy. We
desire to know the way that we may come to the end of the journey ;
to inquire the way and sit still will not further us : ' Blessed are they
that hear the word and keep it,' Luke xi. 28 ; ' He is in the way of
life that keepeth instruction,' Prov. x. 17. None but desire to be
happy; walk in God's way; he goeth on right that submitteth to the
directions of the word.
3. All the comfort and sweetness is in keeping : Ps. xix. 11, 'In
keeping thy commandments there is a great reward ; ' many sweet ex
periences. Notions breed a delectation when they are right, but
nothing comparable to practice.
4. He that will do shall know : John vii. 17, ' If any man will do
his will, he shall know the doctrine whether it be of God/ Such as
truly fear God, and make conscience of every known duty in their
practice, have God's promise that they shall be able to discern and
distinguish between doctrine and doctrine; others provoke God to
withhold light from them. Not that the godly are infallible. Alas !
the best men's humours and fleshly passions do often mislead them,
but this is the fruit of their careless walking.
Use 1. Is to reprove them that desire knowledge, but only to inform
their judgments or satisfy their curiosity, not to govern their hearts in
the fear of God, or to reform their practices. Such are foolish builders :
Mat. vii. 26,27, 'Every one that heareth these sayings of mine, and doeth
them not, shall be likened unto a foolish man that built his house upon
the sand ; and the rain descended, and the floods came, and the winds
blew and beat upon that house, and it fell, and great was the fall of
it.' These do but increase their own condemnation : Luke xii. 47,
4 That servant which knew his lord's will and prepared not himself,
neither did according to his will, shall be beaten with many stripes.'
Like many that study maps, not to travel, but only to talk and under
stand how countries are situated.
Use 2. It directeth us in our desires of knowledge, what should be
our scope. Come with a fixed resolution to obey, and refer all to prac
tice. Knowledge is the means, doing is the end : Deut. v. 31, 'I will
speak unto thee all the commandments, and the statutes, and the judg
ments which thou shalt teach them, that they may do them in the
land which I give them to possess it/ Media accipiunt amabilitatem,
ordinem et mensuram a fine — the desire, measure, order of the means
are to be esteemed as regulated by the end ; therefore still prize this
knowledge, so far forth as it directs to practice.
Doct. 4. In this practice we must be sincere and constant. ' I will
keep it' —
1. Having such a help as this continual direction.
2. Such an engagement as this condescension to direct and warn a
poor creature. And ' to the end/ that is to the end of my life ; there
is no other period to our obedience but death. The Greek hath it,
Sia Traz/ro?, ' continually/ The word doth properly signify the heel
or sole of the foot ; by traduction thence, the end of a thing, and some
times a reward and recompense.
348 SERMONS UPON PSALM CXIX. [SER. XXXVII.
[1.] It is not enough to begin a good course, but we must go on in
it, if we mean to reach the goal, else all our labour is lost ; the end
crowneth the work.
§2.] God, that made us begin, doth also make us to continue to the
. Is the beginning from God, the end and perfection from us ?
This is to ascribe that which is less perfect to God, and that which is
more perfect to us.
SEKMON XXXVII.
Give me understanding and I shall keep thy law ; yea, I shall observe
it with my whole heart. — VER. 34.
IN these words you have — (1.) A prayer, give me understanding*
(2.) A promise, and I shall keep thy law. (3.) The promise ampli
fied, by expressing the exactness and sincerity of that obedience, yea,
I shall observe it with my whole heart. The first point is —
That there needeth a great deal of understanding to keep God's
law.
1. That he may know his way, and understand what God com-
mandeth and forbiddeth ; for it is the wisdom of a man to understand
his way, and to know the laws according to which he liveth : Col. i.
9, 10, ' Filled with the knowledge of his will in all wisdom and spiri
tual understanding, that ye may walk worthy of God unto all well-
pleasing.3 We have such great obligations to God, both in point of
hope and gratitude, that we have reason to study our duty exactly,
that we may not displease him and cross his will in anything. We
take it for granted that a man should comply with the will of him
upon whom he dependeth. We have all and look for all from him ;
therefore we should walk worthy of God unto all well-pleasing, which
we can never do without much knowledge and understanding ; there
fore we should search out the mind of God in everything.
2. To avoid the snares that are laid for us in the course of our duty
to God. There is a crafty devil and a deceitful heart ; so that a man
that would walk with God had need have his eyes about him. For
the wiles of Satan: Eph. vi. 11, 'Put on the whole armour of God,
that ye may be able to stand against the wiles of the devil/ His
enterprises or devices : 2 Cor. ii. 11, ' Lest Satan should get an advan
tage of us, for we are not ignorant of his devices/ He is ready to
entrap us and ensnare us by plausible temptations; he suiteth the
bait to every appetite. Then our own hearts : Jer. xvii. 9, ' The
heart is deceitful above all things, and desperately wicked, who can,
know it ? ' There is a deceiver in our own bosoms, that will repre
sent good under the notion of evil, and evil under the notion of good ;
that will cheat us of present duties by future promises. And there
fore Ingeniosa res est esse Christianum. He that would keep God's
law had need be a very understanding man, that Satan entrap him
not, and his own heart deceive him not, and so he smart for his folly :
VER. 34.] SERMONS UPON PSALM cxix. 349
4 Walk circumspectly, not as fools but as wise, redeeming the time,
because the days are evil,' Eph. v. 15.
3. That he may respect things according to their order and places,
and give them precedency in his care and practice as their worth de-
serveth, which certainly belongeth to understanding or wisdom to do.
As (1.) That God should be owned before man, and served and
respected before our neighbour or ourselves ; for God hath a right in
us antecedent to that of the creature : Acts v. 29, ' We ought to obey
God rather than men.' Many times God's children are put to it,
divided between duty and duty ; duty to their parents, duty to their
magistrates, and duty to God. Now it requireth understanding how
to sort both duties. When the inferior power crosseth the will of the
superior, the higher duty must take place, and we must dispense with
our duty to men, that we may be faithful to God. Alas ! the corrup
tion of nature would teach us to do otherwise ; we love ourselves more
than our neighbour, and our neighbour more than God. Out of self-
interest we comply with the lusts of men, and in complying with the
lusts of men make bold with God. This wisdom every one that would
keep God's law must learn, that we are bound to none so much as to
God, from whom we have life, and breath, and all things ; that none
can reward our obedience so surely, so largely, as God, who can bear
us out when men fail ; that none can punish our disobedience so much
as God. If these considerations were more in our hearts, we would not
sin so boldly, nor serve God so fearfully and cowardly as usually we
do, nor comply with men to the wrong of our souls. We may refuse
obedience in a particular instance where we do not refuse subjection.
(2.) That heaven is to be preferred before earth, and the salvation of
our souls before the interests and concernments of our bodies : Mat.
vi. 33, * Seek ye first the kingdom of God and his righteousness, and all
these things shall be added unto you/ And whosoever fail in this
point of wisdom are very fools : Luke xii. 20, ' But God said unto him,
Thou fool, this night shall thy soul be required of thee ; then whose
shall those things be which thou hast provided ? ' There should be no
delays in heavenly matters. We busy ourselves about other things,
and defer our care for eternity from day to day ; but this should be
sought before every other thing. (3.) That present affliction is to be
chosen rather than future, and temporal rather than eternal. A wise
man would have the best at last, for to fall from happiness is the ut
most degree of misery — Miserum est fuisse beatum. And therefore
better suffer now, with hopes of reward in another world, than take
pleasure now, to endure pains to come : 2 Tim. ii. 3, * Thou therefore
endure hardness as a good soldier of Jesus Christ/ It is better to do
so than to have all our hopes spent : ' Son, in thy lifetime thou
receivedst thy good things,' Luke xvi. 25. That which is present is
temporal, that which is to come is eternal : 2 Cor. iv. 18, ' While we
look not at the things which are seen, but at the things which are not
seen ; for the things which are seen are temporal, but the things which
are not seen are eternal. ' The good and evil of the present state is soon
over. Now we stand not upon a short evil, so we may compass a great
good. (4.) That things of profit and pleasure must give place to
things that belong to godliness, virtue, and honesty ; for the bastard
350 SERMONS UPON PSALM CXIX. [SfiR. XXXVIL
good must give place to the true, real good. Profit and pleasure are
but bastard goods. They are counted understanding men in the
world that make pleasure give way to profit ; therefore {Solomon saith,
' Where there are no oxen the crib is clean, yet there is much gain by
the labour of the ox.' I am sure he is an understanding man before
God that maketh both give way to honesty and godliness ; for the
same reason that will sway us to make pleasure give way to profit will
also teach us to make profit give way to the interest of grace. As for
instance, that pleasure is a base thing as being the happiness of beasts ;
so is profit, as being the happiness of the children of this world, in
contradistinction to holiness, the perfection of the next. The pleasure
of sense is only in this life, so is worldly gain only serviceable in our
pilgrimage; pleasure in excess destroy eth profit ; so doth profit destroy
grace. As the world scorneth a man that hath wasted an estate upon
his pleasures, so do God and angels him that, from the abundance of his
wealth, maketh havoc of a good conscience, and neglecteth things to
come: ' Godliness is the great gain/ 1 Tim. vi. 6. (5.) That the
greatest suffering is to be chosen before the least sin. In sufferings,
the offence is done to us ; in sin, the offence is done to God. The evil
of suffering is but for a moment, the evil of sin for ever ; in suffering
we lose the favour of men, in sin we lose the favour of God ; suffering
bringeth inconvenience upon the body, sin upon the soul ; suffering is
only evil in our sense, sin whether we feel it, yea or nay. It requireth
spiritual wisdom and understanding to choose of evils the least, as well
as of goods the best : Moses, Heb. xi. 25, ' choosing rather to suffer
affliction with the people of God than to enjoy the pleasures of sin for
a season.' (6.) That a general good is to be chosen before a particular,
and that which yieldeth all things rather than that which will yield a
limited and particular comfort. Riches will avail against poverty,
and honour against disgrace ; but ' godliness is profitable for all things/
1 Tim. iv. 8 ; it will yield righteousness, comfort, and peace eternal,
and food, and raiment, maintenance, and eternal life. Now these and
many such principles must be engrafted in the heart if we would keep
God's laws. The reasonableness of such propositions in the theory
may easily appear ; but as to practice, we are governed by sense and
human passion, which judgeth the quite contrary of all this, and
causeth us to make bold with God because afraid of men, to follow
earthly things with the greatest delight and earnestness, and spiritual
things in a formal and careless manner, to be all for the present and
nothing for things to come, and to sell the birthright for a mess of
pottage, to make a wound in our souls to avoid a scratch in our bodies,
and for a little particular contentment to neglect the things of
God.
4. Understanding is necessary, that we may judge aright of time
and place and manner of doing, that we may do not only things good
but well, where to go, where to stand still ; as it is said, they sought of
God a right way, Isa. viii. 21,1 and David behaved himself wisely in.
all that he did, 1 Sam. xviii. 5. It is for the glory of God, and the
credit of religion, and the peace of our own souls, that we should regard
circumstances as well as actions, and discern time and judgment, that
1 Qu. Jer. vi. 16 ?— ED.
YER. 34.] SERMONS UPON PSALM cxix. 351
we do not destroy what we would build up. Therefore understanding
is necessary. See further ver. 98 of this psalm.
5. Because our affections answer our understanding. If we under
stand not, how can we believe ? If we believe not, how can we love ?
If we love not, how can we do ? Knowledge, persuasion, affection,
practice, these follow one another, where the faculties of the soul are
rightly governed, and kept in a due subordination. Indeed, by the
fall the order is subverted : Titus iii. 3, ' Serving divers lusts and
pleasures/ Objects strike upon the senses, sense moveth the fancy,
fancy moveth the bodily spirits, the bodily spirits move the affections,
and these blind the mind and lead the will captive. But a true under
standing makes us more steadfast.
Now all these considerations do show us our need of understanding,
and that a Christian should be prudent, not headstrong and precipi
tant, ' Like horse or mule, that have no understanding,' Ps. xxxii. 9,
but wise and knowing in all principles, actions, and circumstances that
belong to his duty, if he would honour his profession, and not follow
the brutish motions of his own heart, but God's direction. Now, if
we would have understanding, we must —
1. Attend upon the word ; that will make us ' wise to salvation/
' wiser than our enemies/ * than our teachers/ ' than the ancients/
Than enemies : A man that consulteth not with flesh and blood, but
the word and rule of his duty, will find plain honesty at length to be
the best policy. Than teachers: Because he contented not himself
with the naked rules delivered by them, but laboured with his con
science to make them profitable to himself. Than ancients, or men of
long study and experience. That is a costly wisdom ; when men have
smarted often, they learn by their own harms to be circumspect. If
there were no other way to be wise than by experience, miserable were
man for a long time, and would be exposed to hazards and foul dangers
before he could get it. But now scripture, which is not the result of
men's experience, but God's wisdom, is not such a long and expensive
way.
2. Use much meditation in debating matters between God and your
souls : Ps. cxix. 99, ' I have more understanding than all my teachers,
for thy testimonies are my meditation ; ' and 2 Tim. ii. 7, ' Consider
what I say, and the Lord give thee understanding in all things.'
3. Prayer, as David doth here ask it of God. Desire him to remove
that darkness of spirit which sin hath brought upon you, that you may
not govern your life by sense and passion, but by his direction : Job
xxxii. 8, ' There is a spirit in man, but the inspiration of the Almighty
giveth understanding.' Man hath reason, but to guide it to a spiritual
use, that is above his power. The Psalmist complaineth of all natural
men : * There is none that understandeth, none that doeth good to no
one/ Ps. xiv. 2 ; and Kom. iii. 11, ' There is none that understandeth,,
there is none that seeketh after God.' Therefore it is God must give
understanding at first conversion : Acts xvi. 14, ' God opened the
heart of Lydia ;' and Acts xxvi. 18, ' To open their eyes, and to turn
them from darkness to light, and from the power of Satan unto God,
that they may receive forgiveness of sins,' &c. By a fuller illumina
tion : Eph. i. 17, 18, ' That the God of our Lord Jesus Christ, that
352 SERMONS UPON PSALM CXIX. [Sfill. XXXVII.
father of glory, may give unto you the spirit of wisdom and revelation
in the knowledge of him, the eyes of your understanding being enlight
ened,' &c. ; otherwise we have not a heart to perceive, nor eyes to
see, nor ears to hear: Deut. xxix. 4, ' Yet the Lord hath not^given
you a heart to perceive, nor eyes to see, nor ears to hear unto this
day.'
Secondly, The next thing that I shall observe is this —
That u[ on the supposition of this benefit he promiseth obedience, /
shall keep thy laiv.
Doct. They that have understanding given by God will keep his
law.
1. That it is their duty, and they ought so to do, there is no ques
tion ; for all knowledge is given us in order to practice, not to satisfy
curiosity or feed pride, or to get a fame and reputation with men of
knowledge and understanding persons, but to order our walk : Col. i.
9, 10, ' For this cause we also, since the day we heard it, cease not to
pray for you, and to desire that you might be filled with the knowledge
of his will, in all wisdom and spiritual understanding ; that ye might
•walk worthy of the Lord, unto all pleasing, being fruitful in every good
work, and increasing in the knowledge of God.'
2. That they will do so is also clear upon a twofold account :—
[1.] Because answerable to the discovery of good or evil in the
understanding. There is a prosecution and an aversation in the will ;
for the will doth necessarily follow practicum dictamen, the ultimate
resolution of the judgment ; for it is ope fa pera \6yov, not a brutish
inclination, but a rational appetite. God hath appointed this course
to nature ; therefore when the judgment cometh to such a conclusion
as is set down in the 73d Psalm, ver. 28, * But it is good for me to
draw near to God' — not only it is good, but it is good for me — the will
yieldeth ; for conviction of the judgment is the ground of practice.
I know conviction and conversion differ, and the one may be where
the other is not. But then it is taken for a partial conviction ; the
mind is not savingly enlightened and thoroughly possessed with the
truth and worth of heavenly things ; the most and greatest sort of
men have but notions, a weak and literal knowledge about spiritual
things, and that produceth nothing ; they do not live up to the truth
which they know. Others have besides the notion a naked approba
tion of things that are good. Video meliora proboque, deteriora
sequor — they see better things and approve them in the abstract ; but
this doth not come to a practicum dictamen ; it is good, and good for
me, all circumstances considered, thus to do. This is the fruit of spiri
tual evidence and demonstration, which always is accompanied with
power, 1 Cor. ii. 4. Carnal men think it is better for them to keep as
they are, being blinded with their passions and lusts, though they could
wish things were otherwise with them. But a godly man's judgment
being savingly enlightened, determineth it is good, it is better, it is
best for me ; it is better to please God than men, to look after heaven
than the world, &c. There is a simple approbation of good things,
and a comparative approbation of them. Simple approbation is when
in the abstract notion we apprehend Christ and pardon of sins and
heaven good ; but when compared with other things, and considered
VEB. 34.] SERMONS UPON PSALM cxix. 353
in the frame of Christian doctrine, or according to the terms upon
which they may be had, they are rejected. Many approve things
simply, and in the first act of judgment, but disallow them in the
second, when they consider them as invested with some difficult and
tmpleasing terms, or compare them with pleasure and profit which
they must forsake -if they would obtain them ; as the young man in the
Gospel esteemeth salvation as a thing worthy to be inquired into, but
is loath to let go his earthly possessions, Mat. xix. 21, 22. He would
have these good things at an easy rate, without mortifying the flesh or
renouncing the world. But a godly man, that sits down and counteth
the charges, all circumstances considered, resolves, It is good for me ;
as Boaz, liking the woman as well as her inheritance, took them both,
which his kinsman refused, Ruth iv. 9, 10 ; he would have the inherit
ance without the woman. They like Christ and his laws, as well as
the benefits that he bringeth with him. He doth approve things upon
good knowledge, and cometh to a well-settled resolution. Another
defect in wicked men is because the judgment is superficial, and so
comes to nothing. It is not full, clear, and ponderous ; it is not a
dictamen, a resolute decree, not ultimum dictamen, the last decree, all
things considered and well weighed.
[2.] God's grace. God doth never fully and spiritually convince
the judgment, but he doth also work upon the will to accept, embrace,
and prosecute those good things of which it is convinced. He teacheth
and draweth ; they are distinct works, but they go together ; therefore
the one is inferred out of the other. Drawn and taught of God, both
are necessary ; for as there is blindness and inadvertency in the mind,
so obstinacy in the will, which is not to be cured by mere persuasion,
but by a gracious quality infused, inclining the heart, which by the
way freeth this doctrine from exception, as if all God's works were
mere moral suasion. The will is renewed and changed, but so as God
doth it, by working according to the order of nature.
Use. By all means look after this divine illumination, whereby your
judgment may be convinced of the truth and worth of spiritual things.
It is not enough to have some general and floating notions about them,
or slightly to hear of them, or talk of them ; but they must be spiri
tually discerned and judged of ; for if our judgments were thoroughly
convinced, our pursuit of true happiness would be more earnest ; you
would see sin to be the greatest mischief, and grace the chiefest trea
sure, and accordingly act.
God enlightening the soul doth —
1. Take away carnal principles. Many men can talk well, but they
are leavened with carnal principles ; as (1.) That he may do as most
do and yet be .safe : Mat. vii. 23, * Many will say in that day, Lord,
Lord, have we not prophesied in thy name ? ' &c. ; * And then will I
profess unto them, I never knew you ; depart from me, ye that work
iniquity;' Prov. xi. 31, 'Behold the righteous shall be recompensed
upon the earth, much more the wicked and the sinner ; ' Exod. xxxii.
&c. (2.) That he may go on in ungodliness, injustice, intemperance,
because grace hath abounded in the gospel : Titus ii. 11, 12, ' For the
grace of God that bringeth salvation hath appeared to all men, teach
ing us that, denying ungodliness and worldly lusts, we should live
VOL. vi. z
354 SERMONS UPON PSALM CXIX. [SER. XXXVIII.
soberly, righteously, and godlily in this present world ; ' and Luke i.
75, ' That we, being delivered out of the hands of our enemies, might
serve him without fear, in holiness and righteousness before him all
the days of our life/ (3.) That he may spend his youth in pleasure,
and safely put off repentance till age. But Eccles. xii. 1, we are bid
to ' Remember our Creator in the days of our youth, while the evil
days come not, nor the years draw nigh when thou shalt say, I have
no pleasure in them ; ' and Luke xii. 20, when the rich man said to-
his soul, 'Soul, thou hast much goods laid up for many years; take
thine ease, eat, drink, and be merry ;' God said unto him, c Thou fool,
this night shall thy soul be required of thee, then whose shall those
things be which thou hast provided ? ' Heb. iii. 7, ' Wherefore, as the
Holy Ghost saith, To-day, if ye will hear his voice, harden not your
hearts,' &c. Men think it is a folly to be singular and precise ; that
it was better when there was less preaching and less knowledge ; that
small sins are not to be stood upon. But God, enlightening the soul,
maketh us to see the vanity and sinfulness of such thoughts.
2. There is a bringing the understanding to attend and consider.
There is much lieth upon it : Acts xvi. 14, ' The Lord opened the
heart of Lydia, so that she attended unto the things which were spoken
of Paul ; ' that is, weighed them in her heart.
SERMON XXXVIII.
Yea, I shall observe it with my whole heart. — VER. 34.
I COME now to the last clause, I shall observe it with my whole heart.
The point is —
Doct. That it is not enough to keep God's law, but we must keep
it with the whole heart.
Here I shall show you —
1. That God requireth the heart.
2. ^ The whole heart.
First, God requireth the heart in his service. The heart is the
Christian's sacrifice, the fountain of good and evil, and therefore should
be mainly looked after. Without this—
1. External profession is nothing. Most Christians have nothing
for Christ but a good opinion or some outward profession. Judas was
a disciple, but ' Satan entered into his heart/ Luke xxii. 3. Ananias
joined himself to the people of God, but ' Satan filled his heart/ Acts
v. 3. Simon Magus was baptized, but ' his heart was not right with
God/ Acts viii. 22. Here is the great defect.
2. External conformity is nothing worth. It is not enough that
the life seem good, and many good actions be performed, unless the
heart be purified ; otherwise we do, with the Pharisees, ' wash the out
side of the platter/ Mat. xxiii. 25, 26, ' when the inside is full of ex
tortion and excess.' It is the heart God looketh after : 1 Sam. xvi. 7,
' For the Lord seeth not as man seeth ; for man looketh on the outward
appearance, but the Lord looketh on the heart ; ' Prov. iv. 23, ' Keep
VER. 34.] SERMONS UPON PSALM cxix. 355
thy heart with all diligence, for out of it are the issues of life.' Cast
salt into the spring. As Jehu said to Jonadab, so doth God say to us :
2 Kings x. 15, 'Is thy heart right, as my heart is with thy heart ? '
We should answer, It is. Men are not for obsequious compliances if
not with the heart, so neither is God. Though thou pray with the
Pharisee, pay thy vows with the harlot, kiss Christ with Judas, offer
sacrifice with Cain, fast with Jezebel, sell thine inheritance to give to
the poor with Ananias and Sapphira, all is in vain without the heart,
for it is the heart enliveneth all our duties.
3. It is the heart wherein God dwelleth, not in the tongue, the
brain, unless by common gifts ; till he take possession of the heart all
is as nothing : Eph. iii. 17, ' He dwelleth in our hearts by faith/ The
bodies of believers are temples of the Holy Ghost ; yet the heart, will,
and affections of man are the chief place of his habitation, wherein he
resideth as in his strong citadel, and from whence he commandeth
other faculties and members ; and without his presence there he cannot
have any habitation in us. The tongue cannot receive him by speak
ing, nor the understanding by knowing, nor the hands by external
working : Prov. iv. 23, ' Out of it are the issues of life.' It is the
forge of spirits : * He dwelleth not in temples made with hands/ Acts
vii. 48 ; and Jer. xxiii. 24, ' Do not I fill heaven and earth ? saith the
Lord.' He will dwell in thine heart and remain there, if thou wilt
give thy heart to him.
4. If Christ have it not, Satan will have it. The heart of man is
not a waste ; either God is there framing gracious operations, or the
devil, who ' worketh in the children of disobedience/ Eph. ii. 2. Will
you give them to God to be saved, or to the devil to be damned ?
Whose they are now they are for ever.
5. If you love any, you give them the heart ; and you are wont to
wish that there were windows in your bodies that they might see the
sincerity of your hearts towards them. Surely if you have cause to
love any, you have much more cause to love God. No such friend as
he, no such benefactor as he, if you consider what he hath done for us,
what blessings he hath bestowed, internal, external, temporal, eternal.
He hath given his Son, the great instance of love : John iii. 16, ' God
so loved the world that he gave his only-begotten Son, that whosoever
believeth on him might not perish, but have everlasting life ; ' his
gospel, that his love might be preached to us; his Spirit, that not
only sounded in our ears, but is shed abroad in our hearts, Rom. v. 5 ;
his Christ to save us, his word to enlighten us, his Spirit to guide and
direct us till we come to heaven, where he will give himself to us, an
eternal inheritance. Certainly, unless void of all sense and common
ingenuity, thou wilt say, as the Psalmist, Ps. cxvi. 12, ' What shall I
render unto the Lord for all his benefits towards me ? ' What indeed
wilt thou render to him ? Love will tell thee ; but lest thou shouldst
miss, God himself hath told thee : Prov. xxiii. 26, ' My son, give me
thine heart/ There is no need to wish for windows in thy body : ' He
searcheth the heart, and trieth the reins ;' Ps. vii. 9, ' The righteous
God trieth the hearts and reins / and 1 Kings viii. 39, ' Thou knowest
the hearts of all the children of men/ The whole world is to
him as a sea of glass. He knoweth how much thou esteemest and
356 SERMONS UPON PSALM CXIX. [SfiK. XXXVIII.
honourest him. If thou givest him the whole world, and dost not
give him thy heart, thou dishonourest him, and settest something else
before him.
6. This is, that all may give him. If God should require costly
sacrifices, rivers of oil, thousands of rams, then none but the rich would
serve him, and he would require nothing but what many hypocrites
would give him. Then the poor would be ashamed and discouraged,
not being able to comply with the command ; yea, then God would
not act like the true God, ' Who accepteth not the person of princes,
nor regardeth the rich more than the poor, for they are all the work
of his hands,' Job xxxiv. 19. Say not, Micah vi. 6-8, * Wherewith
shall I come before the Lord, and bow myself before the high God ?
Shall I come before him with burnt-offerings, with calves of a year
old ? Will the Lord be pleased with thousands of rams, or with ten
thousands of rivers of oil ? Shall I give my first-born for my trans
gression, the fruit of my body for the sin of my soul ? ' But go to
God and give him thy heart, this will make thy mite more acceptable
than the great treasures of the wicked : Luke xxi. 1-4, ' And he
looked up, and saw the rich men casting their gifts into the treasury ;
and he saw also a certain poor widow casting in thither two mites ;
and he said, Of a truth I say unto you, that this poor widow hath cast
in more than they all ; for all these have of their abundance cast in
unto the offerings of God, but of her penury she hath cast in all the
living that she had.' We read in pagan story of one that, when
many rich scholars gave gifts to Socrates, every one according to his
birth and fortunes, a poor young man came to him and said — I have
nothing worthy of thee to bestow upon thee, but that which I have I
give, and that is myself ; others that have given to thee have left more
to themselves, but I have given all that I have, and have nothing left
me ; I give thee myself. The philosopher answered — Thou hast given
me a gift indeed, and therefore it shall be my care to return thee to
thyself better than I found thee. So come to God ; he needeth us not,
but it is for our benefit : we should give our hearts and selves to him.
He knoweth how much it is for our advantage that he should have
our hearts, to make them better, to sanctify and save them.
Secondly, The whole heart. Here I shall show you — (1.) What it
is to keep the law with the whole heart. (2.) Why we must keep the
law with our whole heart.
1. What it is to keep the law with the whole heart. It is taken
legally or evangelically, as a man is bound, or as God will accept what
is required in justice, or what is accepted in mercy.
[1.] According to the rigour of the law. The law requireth exact
conformity, without the least motion to the contrary, either in thought
or desire, a full obedience to the law with all the powers of the whole
man. This is in force still as to our rule, but not as to the condition
of our acceptance with God. This, without any defect and imperfec
tion, like man's love to God in innocency, since the fall is nowhere
found but in Christ Jesus, who alone is harmless and undefiled, and
will never thus be fulfilled by us till we come to heaven ; for here
all is but in part, but. then that which is in part shall be done away.
Then will there be light without darkness, knowledge without igno-
VER. 34.] SERMONS UPON PSALM cxix. 357
ranee, faith without unbelief, hope without despair, love without defect
and mixture of carnal inclinations, all good motions without distraction.
Here is folly and confusion ; here ' flesh lusteth against the spirit ' in
the best, Gal. v. 17. They have a double principle, though not a
double heart.
[2.] In an evangelical sense, according to the moderation of the
second covenant ; and so God, out of his love and mercy in Christ
Jesus, accepts of such a measure of love and obedience as answereth
to the measure of sanctification received. When God sanctifieth a
man he sanctifieth him as to all the parts and faculties of body and
soul, enlighteneth the understanding with the knowledge of his will,
inclineth the heart to obedience, circumciseth the affection, filleth us
with the love of God himself and holy things. But being a voluntary
agent, he doth not this as to perfection of degrees all at once, but suc
cessively, and by little and little. Therefore, as long as we are in the
world there is somewhat of ignorance in the understanding, perversity
in the will, fleshliness and impurity in the affections, flesh and spirit
in every faculty, like water and wine in the same cup ; but so as the
gift of grace doth more and more prevail over the corruption of nature,
light upon darkness, holiness upon sin, and heavenliness upon our
inclinations to worldly vanities ; as the sun upon the shadow of the
night till it groweth into perfect day : Prov. iv. 18, * The path of the
just is as the shining light, that shineth more and more unto the per
fect day.' Therefore, when a man doth heartily apply himself to the
things of God, and, acknowledging his defects, doth go on ' from faith
to faith/ Eom. i. 17, from love to love, and from obedience to obed
ience, Heb. vi. 10, and doth study to bring his heart into a further
conformity to God, not looking back to Sodom or turning back to
Egypt, God accepteth of these desires and constant and uniform
endeavours, and will ' spare us as a man spareth his only son that
serveth him/ Mai. iii. 17 — as a son, an only son, that is obsequious
for the main, though he hath his failings and escapes. There is in
them integrity, but not perfection ; all parts of holiness, though not
degrees : as in the body every muscle and vein and artery hath its use.
Thus all Israel is said to seek the Lord with their whole desire :
2 Chron. xv. 15, ' And all Judah rejoiced at the oath, for they had
sworn with all their heart, and sought him with their whole desire/
It is said of Asa, that ' he sought the Lord with his whole heart, yet
the high places were not taken away.'
2. Now, the reasons why we must keep the law with our whole
heart are these following : —
[1.] He that giveth a part only to God giveth nothing to God, for
that part that is reserved will in time draw the whole after it. The
devil keepeth an interest in us as long as any one lust remaineth
urnnortified ; as Pharaoh stood hucking ; he would fain have a pawn
of their return ; first their children, then their flocks and herds, must
be left behind them. He knew this was the way to bring them back
again. So Satan hath a pawn, and knoweth that all will fall to him
at last : Hosea x. 2, * Their heart is divided, now shall they be found
faulty ;' halting between God and idols. When men are not wholly
and solely for God, but divided between him and other things, God
358 SERMONS UPON PSALM CXIX. [SER. XXXVIII.
will be jostled out at last. Grace is but a stranger, sin is a native,
and therefore most likely to prevail, and by long use and custom is
most strongly rooted. Herod did many things, but his Herodias drew
him back into Satan's snare. A bird tied by the leg may flutter up
and down and make some show of escape, but he is under command
still. So may men have a conscience for God, and some affections for
God, but the world and the flesh have the greater share in them.
Therefore, though they do many things, yet still God hath no supreme
interest in their souls ; and therefore, when their darling lusts inter
pose, all God's interest in them signifieth nothing. As for instance,
a man that is given to please the flesh, but in all other things findeth
no difficulty, can worship, give alms, findeth no reluctancy to these
duties, unless when they cross his living after the flesh, which in time
swalloweth up his conscience and all his profession and practice. A
man addicted to the world can deny his appetite, seem very serious in
holy duties, but the world prevaileth, and in time maketh him weary
of all other things.
[2.] The whole man is God's by every kind of right and title ; and
therefore, when he requireth the whole heart, he doth but require that
which is his own. God gave us the whole by creation, preserveth the
whole, redeemeth the whole, and promiseth to glorify the whole. If
we had been mangled in creation, we would have been troubled — if born
without hands or feet. If God should turn us off to ourselves to keep
that part to ourselves which we reserved from him, or if he should
make such a division at death, take a part to heaven, or if Christ had
bought part — 1 Cor. vi. 20, * Ye are bought with a price, therefore
glorify God in your body and in your spirit, which are God's ' — if you
have had any good work upon you, God hath sanctified the whole in
a gospel sense, that is every part : 1 Thes. v. 23, ' And the very God
of peace sanctify you wholly ; and I pray God your whole spirit and
soul and body be preserved blameless unto the coming of our Lord
Jesus Christ ; ; not only conscience, but will and affections, appetite
and body. And you have given all to him for his use : ' I am my
beloved's ;' not a part, but the whole. He could not endure Ananias,
that kept back part of the price ; all is his due. When the world,
pleasure, ambition, pride, desire of riches, unchaste love, desire a part
in us, we may remember we have no affections to dispose of without
God's leave. It is all his, and it is sacrilege to rob or detain any part
from God. Shall I alienate that which is God's, to satisfy the world,
the flesh, and the devil ? It is his by creation, redemption, donation.
When our flesh, or the world, or Satan, detain any part, this is, with
Reuben, to go up unto our father's bed.
Use 1. First, to reprove those that do not give God the heart in
their service ; secondly, not the whole heart.
1. Not the heart, but content themselves with outward profession :
Jer. xii. 2, ' Thou art near in their mouth, but far from their reins.'
God is often in their speech, but they have no hearty affection.
Never was there an age higher in notions and colder in practice of
Christianity. The heart is all ; it is the terminus actionum ad intra,
et fons actionum ad extra. It is the bound of those actions that look
inward ; the senses report to the phantasy, that to the mind, and the
YER. 34.] SERMONS UPON PSALM cxix. 359
mind counsels the heart : ' If wisdom enter the heart/ Prov. ii. 10.
It is the well-spring of those actions that look outward to the life :
Prov. iv. 23, ' Keep thy heart with all diligence, for out of it are the
issues of life ;' Mat. xv. 19, and Prov. iv. 4, ' Let thy heart retain my
words ; keep my commandments and live ;' then other things will
follow.
2. It reproves those that do not give God the whole heart, for he re-
quireth that, and surely all is too little for so great and so good a master.
God will have the heart, so that no part of it be left to others, or for
ourselves to dispose of as we will : the true mother would not have the
child divided, 1 Kings iii. 26. God will have all or nothing, he will
not part stakes with Satan ; but Satan, if he cannot have all, will be
content with a part. But who are they that do not give God the
whole heart?
[1.] Those that are for God in their consciences but not in their
affections. Conscience many times taketh God's part. Their affections
are for the world, but their consciences are for God, as convinced men
that do some outward work commanded in the law, but they have no
love to the work. This will not serve the turn, for whatever is done
by constraint, or the mere compulsion of a natural conscience, can
never hold long. Nature will return to its bias again, however men
force themselves for a while to comply with something which God hath
commanded. They do not take up his ways by choice, but upon com
pulsion and the urgings of conscience, which they no way liked.
[2.] Those that have their affections divided between God and the
world, halting between two, they have some affection to spiritual things,
the favour of God and holiness as the only means to make them happy,
but the world and their lusts have the greater share. They are troubled
a little, would have the favour of God, but upon their own conditions.
The prevailing part of the soul bendeth them to carnal interests ; as
the person that was told that he must take up the cross and follow
Christ, he is offended, Mat xi. 21 ; the young man turned away dis
contented when he heard the terms, Mat. xix. 21, 22. They like
God's offers, but not his conditions to come up fully to his mind. They
are loath to enter into gospel bonds. These do not entirely give up
themselves to God ; they have but an affection in part to the comforts
of the gospel, but not to the duties of the gospel.
[3.] Those that will do many things, but stick at one part of their
duty to God. Men may suffer much for God, sacrifice some of their
weaker lusts, but whilst any one sin remaineth unmodified there is
possession kept for Satan ; as Saul destroyed the Amalekites, but kept
the fattest of the cattle, and spared Agag. Herod will not part with
his Herodias : Ps. xviii. 23, David saith, ' I was also upright before
him, and I kept myself from mine iniquity/ Either some lust of the
flesh, or of the eyes, or pride remaineth. There are some tender parts
of the soul which are as the right hand and the right eye, men are
loath to have them touched. They do not unfeignedly comply with
God's whole will.
Use 2. To press you to give up the whole heart to God in a course
of obedience.
Let us believe in God with all the heart : Acts viii. 32, ' If thou
360 SERMONS UPON PSALM CXIX. [SEE. XXXIX.
believest with all thy heart, thou mayest/ &c. ; and Prov. iii. 5, ' Trust
in the Lord with all thy heart.' This is the main thing of Christianity,
when there is not only a naked assent, but when we embrace Christ
with the heart, and there is a full and free consent to take him to all
the uses for which God hath appointed him. So for love : Dent, vi. 5,
* Thou shalt love the Lord thy God with all thy heart, with all thy
soul, and with all thy might.' When we delight in God, and find full
complacency in him as our all-sufficient portion, without reserving any
part of our hearts for other things. So for obedience : 1 Chron. xxviii.
9, ' And thou, Solomon, my son, know thou the God of thy father, and
serve him with a perfect heart and with a willing mind ; for the Lord
searcheth all hearts, and understandeth all the imaginations of the
thoughts.' But now, how shall we know that we give God all the
heart in an evangelical sense ?
Ans.\. When our purpose is to cleave to God alone, and to serve
him with an entire obedience both of the inward and outward man,
purely and sincerely, without hypocrisy : Ps. li. 6, ' Behold thou desirest
truth in the inward parts, and in the hidden part thou shalt make me
to know wisdom ;' and Phil. iii. 3, ' For we are the circumcision, which
worship God in the spirit, and rejoice in Christ Jesus, and have no
confidence in the flesh/
Ans. 2. When we do what we can by all good means to maintain
our purpose, and are watchful and diligent, and serious in this purpose :
2 Kings x. 31, ' Jehu took no heed to walk in the law of the Lord God
of Israel with all his heart, for he departed not from the sins of Jero
boam which made Israel to sin/ See the contrary in Paul : Acts xxiv.
16, ' And herein do I exercise myself, to have always a conscience void
of offence towards God and towards men.' They bent all their
studies and fervency of their spirit this way, with all earnestness of
endeavour to come up to God's law.
Ans. 3. When we search out our defects, and bewail them with a
kindly remorse, Rom. ii. 29 ; when we run by faith to Christ Jesus,
and sue out our pardon and peace : 1 John ii. 1, * My little children,
these things write I unto you that ye sin not ; and if any man sin, we
have an advocate with the Father, Jesus Christ the righteous/
SERMON XXXIX.
Make me to go in the path of thy commandments, for therein do 1
delight.— VER. 35.
DAVID in the former verses had begged for light, and now for strength
to walk according to this light. We need not only light to know our
way, but a heart to walk in it. Direction is necessary because of the
blindness of our minds, and the effectual impulsions of grace are neces
sary because of the weakness of our hearts. It will not answer our
duty to have a naked notion of truths, unless we embrace and pursue
them. So accordingly we need a double assistance from God ; the mind
must be enlightened, the will moved and inclined. The work of a
VEE. 35.] SERMONS UPON PSALM cxix. 361
Christian lies not in depth of speculation, but in the height of practice.
The excellency of divine grace consisteth in this, that God doth first
teach what is to be done, and then make us to do what is taught,
' Make me to go in the path/ &c.
Here you have David's prayer, and an argument to enforce it.
1. His prayer, make me to go in the path of thy commandments.
2. His argument, for therein do I delight.
The argument is taken from his delight in the ways of God. This
argument may be looked upon as the reason of making the request, or
the reason of granting the request.
1. As the reason of asking. Those whose hearts are sej; upon obed
ience, they will be earnest for grace to perform it acceptably. Now,
saith David, I would not be denied this request, for this is all my
delight, to do thy will.
2. As the reason of granting. And there he may be supposed to
lay forth his necessity and his hope. His necessity ; though God had
done much for him, yet he needed more still. God had given him
scire, knowledge to know his duty ; velle, to delight ; now he begs
perficere, to practise, to bring it to an issue. Though he had grace in
some measure, yet he still needed an increase ; God must work in us
both to will and to do, Phil. ii. 12. Sometimes God gives one where
he gives not the other : Kom. vii. 18, 'To will is present with me ; but
how to perform that which is good, I find not.' Or else you may sup
pose him here to lay forth his hope. The granting of one grace makes
way for another ; for God will perfect what he hath begun, and where
he hath given a disposition to delight in his ways, he will give grace
to walk in his precepts : John i. 16, %aptz> avrl %apt,To?, ' Grace upon
grace/ or ' grace after grace ; ' his giving grace to tliem is an argu
ment why he will give more grace to them. Two things will be here
discussed : —
[1.] The necessity of the efficacious assistance of grace, that we may
walk worthy of God in all well-pleasing.
[2.] How acceptable a frame of heart it is when we are once brought
to delight in the ways of God.
Doct. 1. For the first, that God from first to last doth make us to
go in the path of his commandments.
David was a renewed man, a man that had gotten his heart into a
good frame ; for he owneth his delight in the paths of God's com
mandments, yet he begs for new strength and quickening, * Make me
to go ; ' * Lead or walk me ' — Sept.
First, That at first conversion God maketh us go in the path cf his
commandments ; that is clear by scripture ; for it is said, Eph. ii. 10,
that 'we are his workmanship, created in Christ Jesus unto good
works, which God hath before ordained that we should walk in them.'
When we are renewed, we are as it were created over again ; there is
a power given us that we had not before to do this work. Clearly the
apostle doth not speak there of the first creation — the end of our first
creation was to serve God — but he speaks of supernatural renovation ;
for he saith, 'We are created in Christ Jesus.' There was a twofold
creation at first : Ex nihilo and ex inhabili materia ; either that which
God created out of nothing, or if out of pre-existent matter, yet such.
362 SERMONS UPON PSALM CXIX. [SER. XXXIX..
as was wholly unfit and indisposed for those things that were to be
made of it. Now, this latter suits with us : ' We are created in Christ
Jesus to good works ; ' that is, we were altogether indisposed before
to that which is good. We have our natural powers, but they are
wholly viciously inclined till the Lord worketh on us, and infuseth a
principle of new life. Till then we cannot do anything that is
spiritually good. But when the Lord createth us anew, he furnisheth
us with an inward power and ability to do good. What David prays
for, ' Make me to go in the way of thy commandments/ God promiseth,
Ezek. xxxvi. 27, * I will put my spirit within you, and cause you to
walk in my statutes/ God puts his spirit, a new principle of grace.
When the gospel is proposed to a man, his will must be determined
by something, either by an object or a quality, not by the proposal
merely of the object without ; for the scripture shows there must be
some work upon the heart, some divine quality infused within to incline
and bend us to what is good. Well, then, first there must be an
infusion of the principles of grace. In sinning, there the mischief
began with an act. Adam sinned, and that infected his nature. But
in grace the method is contrary ; the principle must be before the
action, God first sanctifieth our natures, and then we act holily ; and
this difference there is between acquired and infused habits : acquired
habits follow action, for frequent acts beget a habit, as often swimming
makes us expert in swimming, and much writing expert in writing ;
but gracious habits are infused, and so precede the act, as a wheel runs
round, not to make itself round, but because it is round. Indeed there
is a further radiation of grace by frequent acts as the means which
God blesseth. Now, by this first work of grace we have three advan
tages : —
1. An inclination and tendency towards what is good. As all
natures imply a propensity to those things which agree to such a
nature, as sparks fly upward, and a stone moves downward — it is
their natural propensity — so in the new nature there is a new bent
and tendency of heart, which is to live unto God, Gal. ii. 19 ; there is
an inclination towards God and holy things ; and therefore the apostle
presseth them by virtue of this grace received to act according to the
tendency of the new nature : Kom. vi. 13, ' Yield yourselves unto God,
as those that are alive from the dead ; ' that is his argument. As
soon as the life of grace is infused, the soul bends towards God.
2. A preparation of heart for holy actions. There is a principle
that will carry them to it. These ' vessels are fitted and prepared for
their master's use/ and are ' prepared unto every good work/ 2 Tim.
ii. 21 ; they are fitted and rigged for all holy actions and employments :
Eph. ii. 10, ' Created unto good works, which God hath prepared that
we should walk in them/ He hath prepared them for us, and us to
them. There is a suitableness in the new nature to what God requireth.
As every creature is furnished with power and faculties suitable to
those operations that belong to them, so when the Lord infuseth the
principles of grace, and works upon the heart, we are suited to every
good work, so that we need not new faculties, but new operations of
grace to excite and move us. A ship that is rigged and fitted with
sails ready for a voyage needs a pilot to guide and steer it ; so we need
YEB. 35.] SERMONS UPON PSALM cxix. 363
influences of grace. Therefore, when the Spirit is shed upon us after
wards, it is in another manner than upon the unregenerate. The
unregenerate are objects of grace, but the renewed are instruments of
grace ; he works upon the one, but he works by the other.
3. There is a power and an ability to do good works when we are
renewed ; if otherwise, one of God's most precious gifts would be in
vain, if we were altogether without strength. That is the description
of carnal nature, Rom. v. 6, ' We were without strength ; ' therefore
there is a power which must be improved, not rested in: Gal. v. 25,
' If ye live in the spirit, walk in the spirit/ There is an operation
that accompanieth every life, and if there be a life of grace there will
be a walking ; and Col. ii. 6, * As ye have received Christ, so walk in
him.' Grace received must not lie idle, but be put forth into act.
Thus God creates and infuseth such divine qualities as may give us a
tendency and preparation of heart, and strength to do that which may
be pleasing to him.
Secondly, He vouchsafeth his quickening, actuating, assisting grace,
for the improving these principles infused, that their operations may
be carried forth with more success : Ezek. xxxvi. 27, ' I will put my
spirit within you, and cause you to walk in my statutes/ God gives
not only life, but the constant motion of that life. Natural things do
not act without his daily providential influence ; and therefore it is
said, Prov. xx. 12, God gives ' the hearing ear and the seeing eye ; '
not only doth give the eye and ear, the faculty, but the act of hearing
and the act of seeing ; he concurs to that : and therefore God concurs
by his actual assistance, sometimes in a more liberal and plentiful
manner, by the freer aids and assistances of his grace, and sometimes
more sparingly, according to his own pleasure. He doth not only give
•us the habits of grace, ' He worketh all our works for us/ Isa. xxvi. 12.
Now this actual help is necessary—
1. Partly to direct us : Ps. Ixxiii. 24, * Thou shalt guide me with
thy counsel, and afterward receive me to glory/ We need not only
a principle within and a rule without, but need also a guide. Though
we have grace in our hearts, though we have the law of God to direct
us, yet we need also a guide upon all occasions. The rule is the
scripture, and the guide is the Spirit of God.
2. Partly to quicken and excite us by effectual motions. The heart
of man is very changeable, and it is like the eye, easily discomposed
and put out of frame. Deadness creeps upon us, and we drive on
heavily in the work of God : Ps. cxix. 37, ' Quicken thou me in thy way/
God doth renew the vigour of the life of grace upon all occasions.
3. Partly to corroborate and strengthen that which we have
received, and make it increase and grow in the soul, and more firmly
rooted there, Eph. iii. 16. The apostle prays that God would
' strengthen you with might by his Spirit in the inner man/ The
inward man, the frame of grace that we have received, needs to be
strengthened, increased, and be more deeply rooted in the soul. So
1 Peter v. 10, ' The God of all grace make you perfect, stablish,
strengthen, settle you/ Many words are used, to show how God is
interested in maintaining and keeping afoot the grace he hath planted
in the soul.
364 SERMONS UPON PSALM CXIX. [SfiR. XXXIX.
4. Partly in protecting and defending them against the incursion*
and assaults of the devil. The regenerate are not only escaped out of
his clutches, but appointed to be his judges, which an envious and
proud spirit cannot endure ; therefore he maligneth, assaulteth, and
besiegeth them with temptations daily ; therefore Christ prays, Join*,
xvii. 11, ' Keep through thy own name those whom thou hast given
me.' When a city is besieged, fresh supplies are sent in ; they are
not kept to their standing provision : so it is not the ordinary power
of God that doth preserve and keep us from danger ; there is new
relief and fresh strength : ' We are kept by the power of God through
faith unto salvation/ 2 Peter i. 5. Now we experience the help we
have from God, partly by the change and frame of our heart, when we
are acted by him, and when we are not. When God by the impulsions
of his grace doth quicken and awaken our hearts, we are carried on
with a great deal of earnestness and strength ; but at other times we
seem to be much bound, and have not those breathings from the
Spirit of God to fill our sails, and carry us on with the same life and
{strength. Yea, in the same duty how is a Christian up and down !
carried out sometimes with a great deal of zeal and warmth ; but if
God withdraw that assistance before the duty be over, how do the
affections flag ! So that we are like the wards of a lock, kept up
while the key is turned, but fall again when the key is turned the
other way. While the work of grace is powerful, we are kept in a
warm and heavenly plight. Thus as to duties we need spiritual relief.
Likewise in temptations, when we are ready to fall into such a sin.
with great proneness of heart, and the Lord quickens and excites us by
his grace. It is often with a Christian as with David : Ps. Ixxiii. 2,
' My feet were almost gone ; my steps had well-nigh slipt ; ' even
carried away by the violence of Satan, and importunate motions of our
own lusts ; then the Lord gives * grace to help in a time of need/ Heb.
iv. 16. In the original it is no more but this, Seasonable relief God
vouchsafeth.
Object. Ay ! but are we to do nothing when we are indisposed ?
This case is often traversed in this psalm.
1. The precept of God falls upon us as reasonable creatures, and
doth not consider whether we are disposed or indisposed ; and God's
influence is not our rule, but our help. We are to stir up ourselves ;
the Lord complains, Isa. Ixiv. 7, ' There is none that stirreth up him-
jself to take hold of me ; ' and Timothy is bid to ' stir up the gift of
God which is in him/ 2 Tim. i. 6. God's assistance will be best ex
pected in a way of doing ; up and be doing, and the Lord will be with
thee. When we stir up ourselves, and set ourselves to the work in the
conscience of our duty, we can better expect God's help and assistance.
2. In great distempers there may be some pause. Elisha would not
prophesy when he was under a passion of anger ; therefore he calls
for a minstrel to sing a psalm, 2 Kings iii. 13-15, and as he played
upon an instrument, the Spirit of the Lord came upon him. He was
under a passion, offended with the king of Israel, therefore he would
not prophesy until his spirit was composed. Certainly we are not to
run headlong upon duties in the midst of these distempers. Sailing
is more safely delayed in tune of an extreme storm. When the heart
. 35.] SERMONS UPON PSALM cxix. 365
is put into some great disorder, in a great storm of spirit, the distem
per should first be mourned for and prayed against.
The reasons why from first to last he must make us go in the way
of his commandments.
1. God keeps this power in his own hands, that his grace might be
all in all, and it is the glory of his actions always to set the crown
upon grace's head. Not only those permanent and fixed habits which
constitute the new man, but those daily supplies, without which the
motions and operations of the spiritual life would be at a stand, are
•of grace. When the Lord reckons with his servants about the im
provement of their talents, he doth not say, My industry, but, ' Lord,
thy pound/ Luke xix. 18 ; he puts all the honour upon grace. So
1 Cor. xvi. 10, ' Not I, but the grace of God ; ' so Gal. ii. 20, ' I live,
yet not I, but Christ liveth in me/ So that still they are giving the
glory to grace. Acts are more perfect than habits ; therefore if we
had only the power from God, and acts from ourselves, we should not
give all to God. That acts are more perfect than the power is clear ;
it is more perfect to understand than to have a power to understand ;
power is in order to the act, and the end is more noble than the means.
2. This is a very great encouragement to us to set upon the exercise
of grace in the midst of weaknesses, and several difficulties and temp
tations wherewith we are encompassed. Because God will enable and
assist us, he will not leave us to our standing strength, but he concurs:
Phil. ii. 12, 13, * Work out your salvation with fear and trembling.'
Why ? * For it is God that worketh in you to will and to do of his
good pleasure.' When God will concur to the will and to the deed, to
both, when we have wind and tide, he is very lazy that will not take
his advantage and ply the oar then. And the apostle was not dis
heartened with the several conditions he was to run through in his
passage to heaven: Phil. iv. 13, ' I can do all things through Christ
that strengthened me.' When we have such an able second — ' God
is at our right hand/ Ps. xvi. 8 — we need not be so dismayed with
temptations and difficulties we meet with in the progress of our duty ;
though we have many lets and hindrances, yet God will cause us to
walk in his ways.
3. This keeps us humble and lowly in our own conceit, and that is
very necessary for us ; for pride is that sin which cleaves to us all
our life, and is called ' pride of life/ and lasts as long as life lasts. How
doth this keep us humble and lowly ? Partly thus : because we have
all by gift ; ' What hast thou that thou hast not received ? ' 1 Cor. iv.
7. All the strength that we have is but borrowed ; and who will be
proud that is more in debt than others ? We would laugh at a groom
that is proud of his master's horse. All grace comes from God. Shall
we usurp the honour due to God ? And partly because we have but
from hand to mouth. Though we have all from God, yet we should
soon grow proud if God did not diet us, and give out renewed evi
dences of his love and care over us by degrees, some now, some then,
by fresh influences and acts of grace. Look, as David prays, Ps. lix.
11, of his outward enemies, * Destroy them not, 0 Lord, lest my people
forget : scatter them by thy power, and bring them down.' Oh ! if
all enemies were destroyed at once, the people would forget thee, the
366 SERMONS UPON PSALM CXIX. [SER. XXXIX.
deliverance would be past, antiquated, and out of date, and would not
be so freshly thought of, nor produce such warm affections in the
hearts of his people. So it is true in the spiritual world, God doth
not destroy all at once, but brings down our spiritual enemies, that we
may acknowledge whence we have it. And partly because this is a
means to make us sensible of the mutability of our nature ; for when
all depends upon God, his coming and going, it will make us see what
poor creatures we are of ourselves. When he comes, we are able to
do something ; when he goes, what poor creatures are we ! 2 Chron.
xxxii. 31, ' God left him, to try him, that he might know all that was
in his heart.' When we are renewed yet are not fully recovered,
there is a great deal of tang and taste of the old leaven, and if
God leave us we shall soon sin ; whereas if we were carried on with an
even constant tenor of grace that is in our own keeping, we should be
proud.
4. It endears the heart to God, and God to the heart, by acts of friend
ship and familiarity, as it extracts from us acts of prayer and depend
ence, and as we receive new supplies and daily influences of grace from
him. God is more endeared to the soul by his multiplied free gifts.
Look, as at every lifting up of the foot there are new influences of life
go to that stirring and motion, so all in the spiritual life are his acts
of grace. If so much rain fell in one day as would suffice for seven
years, there would be no notice taken of God's acts of providence ;
God would not have such witness to keep up his memory to the sons
of men. ^ So here ; if we had all graces in our souls, and needed not
new excitement, but he dispensed all at once, God and we should grow
strangers. When the prodigal has his portion in his own hands, he
leaves his father : and therefore there must be continual acts of kind
ness to maintain a holy friendship between God and us.
Use 1. Look after renewing grace ; see whether there be a principle
of life in you or no, whether you be his workmanship in Christ Jesus.
Better never be his creature if not a new creature ; a dog is in a better
condition. You can do nothing in the spiritual life until there be a prin
ciple ; in vain to expect new operation before a new creation be passed
upon you. The stream cannot be maintained without the spring.
2. Let us^pray for strength upon all occasions, and beg the renew-
ings of God's efficacious grace, that we may avoid sin, and be ready
to every good work. Alas ! there are many discouragements from
without, and sundry baits which tickle the flesh, and would seduce us
from our duty. Unless the Lord stand by us, and protect and
strengthen us within, deadness will soon creep upon us, and our heart
run out of order. Look after new influences of grace ; this will make
you ready to every good work ; not only the remote preparation, but
the furniture of the faculties and abilities: ' Lo I come to do thy will; '
and this will make you fruitful, otherwise you will be as dry trees in
God's garden ; and this will make you lively and constant, not off and
on, but fixed with God.
3. If all depends upon God, then let us not by any negligence of
ours, or by presumptuous sins, provoke God to withdraw his assisting
grace from us. This is the apostle's meaning when he saith, Phil. ii.
12, 13, ' Work out your salvation with fear and trembling,' &c. Oh !
VER. 35.] SERMONS UPON PSALM cxix. 367
take heed ; go about the business of religion with holy caution and
jealousy over yourselves, and fear the Lord's displeasure, for all de
pends upon him. Dependence among men begets observance ; where
men have their meat, drink, clothing, they will be careful to please
there. So ' work out your salvation, &c., for it is God that worketh
in you/ &c. You have all from God ; the business of the spiritual life
will be interrupted and be at a stand if God withhold his grace. Every
sin weakens that you have already, and provokes God to withhold his
hand that he will not give more. That which is the greatest ground
of comfort and confidence is always the greatest ground of fear and
trembling. It is a ground of great comfort and confidence in the
spiritual life that he will help us in every action of ours ; and it is a
ground also of the greatest fear and trembling, that we should be care
ful not to offend him upon whom all depends.
The second point : —
Doct 2. That they which delight in God's commandments will beg
his gracious assistance, and are most likely to speed in their requests.
I make it to be both the reason of asking and the reason of granting.
First, The reason of asking.
1. What is this ' delight in God ? ' What is necessary to it ?
2. What are the fruits and effects of it ?
First, What is necessary to it ?
1. A new nature, for what we do naturally we do with complacency
and delight. That which is forced and done against the grain and
bent of our hearts can never be delightful, and therefore there needs
a principle of grace within: Ps. cxii. 1, 'Blessed is the man that
feareth the Lord, that delighteth greatly in his commandments.*
Where there is true grace and the fear of God, there we will delight
greatly. So Kom. vii. 22, ' I delight in the law of God after the
inward man.' Where there is an inner man, a frame of grace in the
heart, that will bring delight. See the character of a blessed man :
Ps. i. 2, ' His delight is in the law of the Lord.' Quite contrary to
the hypocrite. He may act from compulsions and urgings of conscience,
from legal bondage : it may be a sin-offering, but it is not a thank-
offering ; he cannot do it with that delight and complacency that God
hath required. Job. xxvii. 10 it is said, ' Will he always call upon
God ? will he delight himself in the Almighty ? ' In his pang, in his
distress, when his conscience pincheth him sore, he will be calling
upon God. Ay ! but hath he any delight in God ? He wants sincere
grace. Some time he may come with his flocks and herds to seek the
Lord : Hosea v. 6, ' And cry, Arise, Lord save us,' Jer. ii. 27. Some
unwilling services he may perform upon foreign reasons, from con
straint, from his affliction and anguish of soul ; but these things are
never done with delight ; there needs then a principle of grace.
2. Peace of conscience, or a sense of our reconciliation with God, is
very necessary to this delight in the ways of God: Rom. v. 11, ' We*
joy in God as those that have received the atonement/ Christ hath
made the atonement. Now, when we receive the atonement, that is,
are possessed of it, and look upon ourselves as involved in the recon
ciliation Christ hath made for us, then we joy in God. The joy of a
good conscience is necessary to this delight in the ways of God.
"368 SERMONS UPON PSALM CXIX. [SER. XXXIX.
3. A good frame of heart must be kept up, for the joy of a Christian
may be impaired by his own folly and prevalency of carnal distempers.
There is dullness and a damp that is apt to creep upon us ; either by
carnal pleasure, or worldly lusts and cares, we may abate of our cheer
fulness. Christ tells us, Luke xxi. 34, that both of them overcharge
the heart. Or some presumptuous sin lately committed, when the
weight of it lieth upon the conscience, we lose this free spirit : Ps. li.
12, ' Restore unto me the joy of thy salvation, and uphold me with
thy free spirit ; ' our delight is quenched, and we lose that free spirit
which otherwise we should have. And therefore we must watch
against carnal distempers, and also presumptuous sins, that we may
not lose our liberty and our comfortableness in God's service; for
when a Christian hath a good frame of heart, he is filled as with glad
ness, and the joy of the Lord is as oil to the wheels, and it strengthens
his affections, and he is carried on with a great deal of cheerfulness.
4. There is needful, too, some experience ; for besides the joy of
God, there is the inward pleasure of a good conversation. The ways
of God are all ways of pleasantness to them that walk in them, Prov. iii.
17. They which will make trial will find Christ's yoke easy ; yea,
they will find a sweetness in God's ways beyond whatever they could
think or expect. Some experience of the pleasantness in the paths of
wisdom breeds great delight.
Secondly, What are the effects of this delight ?
1. A cheerfulness of spirit, a ready obedience : Ps. xl. 8, ' I delight
to do thy will, 0 my God.' They find more solid joy in living holily
than in all the pleasure of sin and vanity of the world ; therefore they
cheerfully practise that which God requireth of them.
2. They are full of joy and gladness in all their approaches to God :
Ps. cxxii. 1, ' I was glad when they said unto me, Let us go into the
house of the Lord.' Oh ! then they can go to God, and draw off from
the distractions of this world, that they may unbosom themselves, that
they may be in God's company, either in public or private.
3. They are weaned from earthly pleasures. When they have
tasted of this hidden manna, the garlic and onions of Egypt lose their
relish ; and they find more sweetness, more rejoicing, in the testimony
of their consciences, than ever they could find in the world. It is
their meat and drink to do the will of God, to be just, holy, temperate,
strict, to walk closely with God ; here is their pleasure and delight of
their souls : John iv. 34, ' My meat is to do the will of him that sent
me, and to finish his work.'
Now the reasons of this. They which have their hearts set upon
holiness must have delight. A man whose heart is set upon earthly
things will come and howl for corn, wine, and oil, outward enjoy
ments, Hosea vii. ; and a man that makes a loose profession of religion
would fain be feasted with comforts, and eased of the smart of his
conscience ; he loves to hear of the privilege part of Christianity ; but
they come not to God with a true heart, whatever profession they
make, Heb. x. 27. They embrace Christ as Judas kissed him, to
betray him, or as Joab embraced Amasa, that he might smite him
under the fifth rib ; so these are so earnest for pardon of sin, and the
privilege part of Christianity, but mind not the higher part, which is
VER. 36.] SERMONS UPON PSALM cxix. 369
sanctification. But now a man that is fallen in love with holiness,
and whose heart is sincerely bent to God, desires grace to incline his
heart to God and the ways of God, and keep exactly with him.
Secondly •, As this is the reason of asking, so likewise of granting,
4 Make me to go in the path of thy commandments, for therein do I
delight.' Take four considerations for this: —
1. God will add grace to grace. When God hath given the will,
he will give the deed, further grace, to add new influences to his own
seed. We tell God of the dispositions that are in our hearts, that he
may perfect them, and ripen his own seed: John i. 16, ' Of his fulness
have all we received, and grace for grace ; ' grace upon grace, or grace
after grace. God's giving one grace is an argument why he will give
more grace.
2. God looks after affection rather than action. Sometimes he takes
the will for the deed, but never the deed for the will. Where there is
a will and delight in his ways, that is it which is most acceptable to
him. Look, as to love sin is more than to commit it — a man may
commit it out of frailty, but he that loves and cherisheth it is exceed
ing bad — so where there is delight in the ways of God, and the soul
is gained to them. This is that God looks after, the affection.
3. Of all our affections delight and complacency is most acceptable.
The promise is made to such : Ps. xxxvii. 4, ' Delight thyself in the
Lord, and he will give thee the desire of thine heart/ It is a slander
that the hypocrite brings upon God : Job xxxiv. 9, ' He hath said, It
profiteth a man nothing that he should delight himself with God/
There is a great deal of profit, for God looks to the affection, and of
all affections to the delight.
4. When this delight is not set upon privileges, but upon grace and
obedience, this is more acceptable to God, * I delight in thy ways/
When we set upon obedience it is a sign we mind God's interest more
than our own comfort; that is our own interest, but subjection to
God and holiness, that is for his glory ; therefore, when the heart is
set upon obedience, then he will give in supplies of grace.
Use. Oh I that we could say that we take joy and pleasure in the
way of his commandments : Thou hast given me delight in thy ways,
give me strength to keep them. To corrupt nature the ways of God
are burdensome, but to his children ' the commandments of God are
not grievous ; ' we shall not then want influences of grace.
SEEMON XL.
Incline my heart unto thy testimonies, and not to covetousness —
VER. 36.
IN the former verses David had asked understanding and direction to
know the Lord's will ; now he asketh an inclination of heart to do the
Lord's will,
The understanding needs not only to be enlightened, but the will to
be moved and changed.
VOL. vi. 2 A
370 SERMONS UPON PSALM CXIX. [SER. XL;
Man's heart is of its own accord averse from God and holiness, even
then when the wit is most refined, and the understanding is stocked
and stored with high notions about it ; therefore, David doth not only
say, ' Give me understanding/ but ' Incline my heart.' We can be
worldly of ourselves, but we cannot be holy and heavenly of ourselves ;
that must be asked of him who is ' the father of lights, from whom
cometh down every good and perfect gift/ They that plead for the
power of nature shut out the use of prayer ; for if by nature we could
determine ourselves to that which is good, there would be no need of
grace ; and if there be no need of grace, there is no use of prayer. But
Austin hath said well, Natura vera confessione, non falsa defensione,
opus hdbet — we need rather to confess our weakness than defend our
strength. Thus doth David, and so will every broken-hearted Christian
that hath had an experience of the inclinations of his own soul ; he
will come to God and say, ' Incline my heart unto thy testimonies, and
not to covetousness.'
In which words there is something implied and something expressed.
That which is implied is a confession ; that which is expressed is a
supplication. That which he confesseth is the natural inclination of
his heart to worldly things, and by consequence to all evil ; for every
sin receiveth life and strength from worldly inclinations. That which
he begs is, that the full bent and consent of his heart may carry him
out to God's testimonies. Or, briefly, here is —
1. The thing asked, incline my heart.
2. The object of this inclination, expressed positively, unto thy testi
monies ; negatively, and not unto covetousness.
Here is the object to which, and the object from which. To which,
* Incline me to thy testimonies,' and sufier me not to decline to worldly
objects, expressed here by the lust which is most conversant about them,
' covetousness/
Let me explain them more fully. ' Incline my heart ;' the word implies —
1. Our natural obstinacy and disobedience to God's law ; for if the
heart of man were naturally prone, and of its own accord ready to
obedience, it were in vain said to God, 'Incline my heart.' Ay ! but till
God bend us the other way we lie averse and awkward from his com
mandments. As God is said here to incline us, so, John vi. 44, he is
said to draw us. There is a corrupt will which hangs back, and desires
anything rather than that which is right. We need to be drawn and
bent again like a crooked stick the other way.
2. It implies God's gracious and powerful act upon the soul, where
by the heart is fixed and set to that which is good, when there is a
proneness another way ; this is the fruit of effectual grace.
Now let us see when the heart is inclined, and how this is brought
to pass.
1. When is the heart said to be inclined ? I answer — When the
habitual bent of our affections is more to holiness than to worldly
things ; for the power of sin stands in the love of it, and so doth our
aptness for grace in the love of it, or in the bent of the will, the strength
of desire and affections by which we are carried out after it. Amor
tneus estpondus meum, eoferor quocunqueferor — our love is the weight
that is upon our souls. Nothing can be done well that is not done
' VER. 36.] SERMONS UPON PSALM cxix. 371
sweetly. Then are we inclined, when our affections have a proneness
and propension to that which is good. Now these affections must be
more to holiness than to worldly things ; for by the prevalency is grace
determined, if the preponderating part of the soul be for God. It is
not an equal poise ; we are always standing between two parties. There
is God and the world ; a sensitive good drawing one way, and there is
a spiritual good draws us another way. Now grace prevails when the
scales are cast oa grace's side. I say it is the habitual bent, not for a
pang ; the heart must be set to seek the Lord : 1 Chron. xxii. 19, ' Now
set your heart and your soul to seek the Lord your God ; ' and the course
of our endeavours, the strength and stream of our souls runs out this
way ; then is the heart said to be inclined to God's testimonies.
2. How is it brought to pass ? or how doth God thus reduce and frame
our hearts to the obedience of his will ? There are two ways which
God useth — by the word and by his Spirit, by persuasion and by power;
they shall be * taught of God,' and they are ' drawn of God : ' John vi.
44, * The Lord will allure Japheth ;' so he works by persuasion, Gen. ix.
27 ; and then by power, Ezek. xxxvi. 26, 27, * I will cause you to walk
in my ways/ &c. God tempers an irresistible strength and sweetness
together, for tiler pro te, Domine, suaviterpro me. He worketh as God,
therefore he works strongly and invincibly ; but he persuades men as
men, therefore he propounds reasons and arguments, goes to work by way
of persuasion ; strongly according to his own nature, sweetly according
to man's, by persuasions accompanied by the secret efficacy of his own
grace. First he gives weighty reasons, he casts in weight after weight
till the scales be turned ; then he makes all effectual by his Spirit.
Morally he works, because God will preserve man's nature and the
principles thereof ; therefore he doth not work by violence, but by a
sweet inclination, alluring and speaking comfortably unto us : Hosea
xi. 4, ' I drew them with cords of a man, with bands of love.' God
knows all the wards of man's heart, and what kind of keys will fit the
lock ; therefore he suits such arguments as may work upon us, and
take us in our month, and then really and prevailingly, so as the effect
may follow. Surely God hath more hand in good than Satan hath in
evil; otherwise man were as praise worthy for doing good as reprovablefor
doing evil. God inclines the heart to that which is good, and persuades
it by his grace. God knows how to alter the course of our affections
by his secret power, therefore doth not only lead, but draw, works in
timately upon the heart.
Unto thy testimonies, so the word of God is called, for it testifieth of
his will. There we have a clear proof and testimony how God stands
affected to every man, what kind of affection God hath to him.
And not to covetousness. Mark the phrase 'incline/ &c. Doth God
incline us to covetousness ? No ; but he permits us to the inclinations
of our own hearts, justly denying his grace to those that do offend him,
and upon the suspension of his grace nature is left to her own sway :
the presence of the master or pilot saves the ship, his absence is the
cause of the shipwreck. And so the schools say, God inclines to good
efficienter, working it in us ; and to evil deficient er, withdrawing his
grace from us. A like expression you have Ps. cxli. 4, ' Incline not
my heart to any evil thing.' God may as a lord do what he pleaseth
372 SERMONS UPON PSALM CXIX. [&ER. XL.
with his own ; and as a just judge may give over our hearts to their own
natural wicked inclination ; therefore David deprecates it as a judicial
act.
1 Not to covetousness.' This is mentioned because our too much love
to worldly things is the special hindrance of obedience ; it takes off our
hearts from the love and care of it. And then, when he saith ' Not to
covetousness,' he herein implies his own esteem and choice, as preferring
God's testimonies above all riches ; and possibly intimates the sincerity
of his aims, that he would not serve God for temporal advantages and
worldly respects. Satan accuseth Job for such a perverse respect :
Job i. 9, ' Doth Job serve God for nought ? ' David, to prevent such
a surmise, that he was not led by any thought of gain to desire godli
ness, saith, ' To thy testimonies, and not to covetousness.'
Two points offer themselves from these words : —
1 . That it is God alone that sets our hearts right, or inclines them
from their carnal bent to his own testimonies.
2. That covetousness, or the flagrant desire of worldly things, is a
great let or hindrance from complying with God's testimonies.
Doct. 1 . That it is God alone that sets our hearts right, or inclines
them from their carnal bent to his own testimonies.
That I shall illustrate by these considerations : —
First, The heart of man must have an object unto which it is in
clined or whereunto it doth cleave ; for it is like a sponge, that being
thirsty in itself, sucks in moisture from other things ; it is a chaos of
desires, seeking to be filled with something from without. We were
made for another, to be happy in the enjoyment of a being without us ;
therefore man must have something to love ; for the affections of the
soul cannot lie idle and without an object: Ps. iv. 6, 'The many
will say, who will show us any good ? ' We all hunt about for a
match for our affections, for some good to satisfy us.
Secondly, The heart being destitute of grace, is wholly carried out
to temporal things. Why ? Because they are next at hand, and suit
best with our fleshly natures. I say, out of a despair of meeting with
better, we take up with those objects that we are most conversant
about, which are carnal contentments, the good of which we can appre
hend and relish with our natural faculties. There are two reasons of
the addictedness that is in man's heart to temporal things — (1.)
Natural inclination ; and (2.) Inveterate custom.
1. Natural inclination. That there is a greater proneness in us to
evil than good is clear, not only by scripture but by plain experience.
Now whence is it that we are thus viciously disposed ? The soul be
ing created by God, he infuseth no evil into it, for that would not
stand with the holiness of his nature. I answer — Though the soul be
created by God, yet it is created destitute of grace or original right
eousness ; and being destitute of the image of God, or original right
eousness, can only close with things present and known, having no other
light and principle to guide it. Now things known and things pre
sent, they are the pleasures of the body, as meats, drinks, natural gener
ation, wealth, and honour. Now, these being wholly minded, avert us
from the love and study of supernatural things. It is true these
things are good in themselves, and that self-love which carrieth us out
VER. 36.] SERMONS UPON PSALM cxix. 373
to them is naturally good ; but though it be naturally good, it proves
morally evil when the love of these tilings destroys the love of God,
which must needs be if we be destitute of grace. The love of our
selves and outward things necessarily grows inordinate, not being
guided and directed by grace. It is a rule among divines, Si non
inest quod inesse deberet, necessario merit quod non inesse deberet —
a privation falling upon an active subject (such as the soul of man is)
doth necessarily infer disorder and irregularity in its operations. Take
away light from the air, it must be dark, and when the sun is down
it must be night. So it is if grace be taken away. The great work
of grace is to make God our last end and our chiefest good. Now,
this last end being changed, all things must needs run into disorder
with man. Why ? For the last end is principium universalissimum,
the most universal principle upon which all moral perfections depend.
Look, as Adam and Eve, after they had eaten the forbidden fruit, for
feited the image of God, and were polluted, so we. Why ? Did God
infuse pollution and filthiness in them ? or had the fruit any such
poisonous quality ? No ; their last end was changed, which is the
great principle that runs through all our actions ; and when our end
is changed, then all runs to disorder. They fell from God, whom be
fore they made their chiefest good, and their last end. I say, they fell
from God as envious, false, and wishing ill to them ; and by the devil's
instigation turned to the creature to find happiness in them, against
the express will and command of God. As the first man was infected,
so are all men wholly perverted, for sin still consists in a conversion
from God to the creature, Jer. ii. 13 ; 2 Tim. iii. 4. By the change
of our end all moral goodness is lost, for all means are subordinate to
the last end, and are determined by it. Now necessarily thus it will
be without grace ; there will be a conversion of a man to the creature
and the body, with the conveniences and comforts thereof ; the interest
and concernments of the body are set up instead of God. For though
the soul cometh down from the superior world, yet it soon forgets its
divine original, and being put into the body, it conforms itself to the
body, and only adheres to objects visible and corporeal. As water,
being put into a square vessel, hath a square form, into a round vessel,
hath a round form, so the soul, being infused into the body, is led by
it, and accommodates all its faculties and operations to the welfare of
the body. And thence comes our ignorance, averseness of soul from
holiness, unruliness of appetite, and inclination to sensual things. In
short, without grace, a man's mind is carried headlong after worldly
vanities. As water runs where it finds a passage, so the soul of man,
being destitute of the image of God, finds a passage towards temporal
things, and so runs out that way.
2. As man is thus corrupted and prone to worldly objects by natural
inclination, so by inveterate custom. As soon as we are born we fol
low our sensual appetite, and the first years of man's life are merely
governed by sense ; and the pleasures thereof are born and bred up
with us, and deeply engraven in our natures ; and by constant living
in the world, conversing with corporeal objects, the taint increaseth
upon us, and so we are more deeply dyed and settled in a worldly
frame, and we live in the pursuit of honour, gain, and pleasure, accord-
374 SERMONS UPON PSALM CXIX. [SEE. XL.
ing as the particular temper of our bodies and course of our interest
do determine us : Jer. xiii. 23, ' Can the Ethiopian change his skin,
or the leopard his spots ? then may ye also do good that are accus
tomed to do evil/ Custom is as another nature, and hardly left. We
find by experience, the more we are accustomed to any course of life,
the more we delight in it, and are weaned from it with a very great
difficulty. Every act disposeth the soul to the habit, and after the
habit or custom is produced, then every new deliberate act adds a
stiffness of bent or sway unto the faculty into which the custom is
seated ; and the longer this evil custom is continued the more easily
are we carried away with temptations that suit it, and more hardly
swayed to the contrary. Now this stiffness of will in a carnal course
is that which the scripture calls hardness of heart and a heart of stone,
for a man is ensnared by these customs ; and of all customs, covetous-
ness or worldliness is the most dangerous. Why ? Because this is a
sin of more credit and less infamy in the world, and this will multiply
its acts in the soul most, and works incessantly : ' Having hearts
exercised with covetous practices/ 2 Peter ii. 14.
Well, then, these lusts being born and bred up with us from our
infancy, they plead prescription. Religion, that comes afterward, and
finds us biassed and prepossessed with other inclinations, which by
reason of long use is not easily broken and shaken off ; as upon trial,
whenever we are called upon, or begin to apply ourselves to the ways
of life, we shall be easily sensible of this stiffness of heart and obsti
nacy that bends us another way.
Thirdly, The heart being thus deeply engaged to temporal things,
or things base and earthly, it cannot be set upon that which is spiri
tual and heavenly ; for David propounds these things here as incon
sistent, ' To thy testimonies Lord, and not to covetousness.' If the
heart be addicted to worldly things, it is necessarily averse from God
and his testimonies ; for the habitual bent of the heart to any one sin
is inconsistent with grace or a thorough obedience to God's will. That
which the heart is inclined to hath the throne. Now, when we inquire
after grace, Have I grace or no ? have I the work of God upon my
heart? the question is not what there is of God in the heart, but
whether that of God hath the throne. Something of God is in the
heart of the wickedest man that is, and something of sin in the best
heart that is ; therefore which way is the sway, the bent, the habitual
and prevailing inclination of the soul ? what hath the dominion ?
' Sin hath not the dominion, for ye are not under the law, but under
grace/ Rom. vi. 14. What hath the pre valency of the heart ? Though
the conscience takes part with God, as it may strongly in a wicked
man, yet which way is the bent of our souls ? And as all sin in its
reign is inconsistent with grace, so much more worldly affections:
Mat. vi, 24, ' No man can serve two masters/ &c. It is as inconsist
ent as for a man to look two ways at once. And the Chaldee on this
very text, ' Incline my heart to thy testimonies/ reads it, ' and not unto
mammon.' You cannot be inclined to God and mammon : 1 John
ii. 15, ' If any man love the world, the love of the Father is not in
him.' The world draws men from the love of God and from his ser
vice, and labour after temporal things deadens and hindereth us from
YER. 36.] SERMONS UPON PSALM cxix. 375
looking after things which are eternal, and we lose the relish of things
to come and things spiritual, the more the love of worldly things doth
increase upon us. The schoolmen say of worldliness, it is that which
most of all draws us off from God as our last end and chief good, and
makes us cleave to the creature ; therefore it is called ' adultery ' and
' idolatry : ' adultery, James iv. 4, as it draws away our love, delight,
and complacency from God ; and idolatry, Col. iii. 5, as it diverts our
trust, and placeth it in wealth and sublunary things. The glutton or
sensualist's love is withdrawn from God, and therefore his belly is
said to be his god, Phil. iii. T9. Interpretatively that is a man's God
which is the last end of his actions, and upon which all his thoughts,
affections, and endeavours run most. But now covetousness is not
only a spiritual fornication, and adultery which draws off our affections
from God, but idolatry. Considering our relation in the covenant,
it is spiritual adultery ; and above this, it is idolatry, because men
think they can never be happy, nor have any comfortable being, un
less they have a great portion of these outward things.
Fourthly, This frame of heart cannot be altered until we be changed
by God's grace. Why ? For there is no principle remaining in us
that can alter this frame, or make us so far unsatisfied with our pre
sent state as to look after other things, that can break the force of our
natural and customary inclinations. There are three things which lie
against the change of the heart towards God.
1. There is nature, which wholly carrieth us to please the flesh, and
inordinately to seek the good of the body. Now nature cannot rise
higher than itself, and determine itself to things above its sphere and
compass ; as the philosopher saith of water, it cannot be forced to rise
higher than its fountain. Our actions cannot exceed their principle,
which is self-love. But besides this —
2. There is custom added to nature, which makes it more stiff and
obstinate ; so that if it may be supposed that conscience is sensible of
our mistake and ill choice, and some weighty considerations should be
propounded to us, as it is easy to show that eternal things are far
better than temporal, and spiritual things than carnal ; — if conscience,
I say, should come in, and represent the ill state wherein we are, yet
because the poise of our hearts doth customarily carry us another
way, we are not inclined to God, or to the concernments of eternal life ;
for it is not argument merely will do it. In a pair of scales, though the
weights be equal, yet if the scales be not equal there may be wrong
done ; so though the argument be never so powerful, yet if the heart
that weighs them be customarily engaged and carried away with the
momentary and cursory delights of the flesh, alas ! these will sway us,
and affect us more than all those pure, everlasting delights we may
enjoy by communion with God. In all reason a lesser good should
not be preferred before a greater ; and worldly delights, which are not
only base and dreggy, but also short and vanishing, and the occasion of
much evil to us, these should not be preferred before eternal happiness.
But here lies our misery, though the pleasures which affect us be less
in themselves, yet our habitual propension and customary inclina
tion to them is greater. Look, as in a pair of balances, though the
weight of the one side be less, yet if the scales be not even and equally
376 SERMONS UPON PSALM CXIX. [SER. XL*
pendant, if the beam be longer on the side than the other, the lesser
weight on the longer side of the beam will overpoise the greater weight
on the shorter side ; so while the soul is perverted by evil customs,
and the heart doth hang more to temporal things than to spiritual and
eternal, certainly there must be something from above that must de
termine us. Man's heart can never be swayed until the Lord joins
the assistance of his grace.
3. There is God's curse, or penal hardness. For as nature groweth
into custom, so by our sinful customs God is provoked, and doth with
draw those common influences of grace by which our condition might
be bettered, and in justice he gives up our hearts to their own sway ;
Hosea iv. 17, 'Ephraim is joined to his idols, let him alone ; ' Ps. Ixxxi.
12, ' So I gave them up unto their own heart's lusts, and they walked
in their own counsels.' So that we have not those frequent checks and
gripes of conscience, those warnings and good thoughts as before.
' Let him alone ; ' providence, let him alone ; conscience, let him alone ;
and the sinner is left to his own will. Therefore, out of all the work
remaineth to be God's alone, who only hath authority to pardon, and
power to cure the distempers of our hearts ; he hath authority to
take off that judicial hardness which he* as a judge may continue
upon us, and which the saints deprecate in these forms of speech,
* Incline my heart to thy testimonies/ <fec. And so he hath power to
take off the natural and customary hardness which is in us, ' For the
heart of man is in his hand as the rivers of water,' Prov. xxi. 1, and
can as easily draw us out to good as water followeth when the trench
is cut. But what needeth more arguing in the case ? David saith here,
' Lord, incline mine heart ; and 1 Kings viii. 58, ' The Lord be with us,
that he may incline our hearts unto him, to walk in all his ways, and
keep his commandment/ It is God's work alone to bend the crooked
stick the other way. But you will say, this work sometimes is
ascribed to man ; for instance, ver. 112 of this psalm, ' I have inclined
my heart to perform thy statutes alway, even unto the end ;' and Josh.
xxiv. 23, ' Incline your heart unto the Lord God of Israel/
I answer — These places do only note our subordinate operation, or
the voluntary motion and resolution on our part. When God hath
bent us and inclined us to do his will, when God hath made our love
to act, and poised us to that which is spiritual and good, then we do
incline, we bend our hearts this way. So that all these expressions do-
not imply a co-ordinate but subordinate operation on man's part.
Fifthly, In this change there is a weakening of the old inclination to
carnal vanities, and there is a new bent and frame of heart bestowed
upon us. The heart is taken off from the love of base objects, and
then fixed upon that which is good : Deut. xxx. 6, ' The Lord thy
God will circumcise thine heart, and the heart of thy seed, to love the
Lord thy God with all thine heart/ &c. First, there is a circumcis
ing, a paring away of the fleshliness of the heart ; then an unfeigned
love to God. So Ezek. xxxvi. 26, 27, ' I will take away the stony
heart out of your flesh, and I will put my Spirit within you, and cause
you to walk in my statutes/ First the untowardness of the will and
affections is removed, and then a heart is given to us, which is tract
able and pliable for gracious purposes. First the weeds are plucked
VER. 36."] SERMONS UPON PSALM cxix. 377
up, then we are planted wholly with a right seed. Or first we 'cast off
the old man/ then 'put on the new/ Eph. iv. 22, 23. The natural inbred
corruption, which daily grows worse and worse, is more and more
done away, as we cast off the old rotten garment when we put on the
new.
Sixthly, When our hearts are thus changed, they are ever and anon
apt to return to the old bent and bias again. For David, a renewed
man, he doth thus speak to God, ' 0 Lord, incline my heart to thy testi
monies, and not unto covetousness/ He found his heart bowing and
warping back again, and being sensible of the distemper, complains
of it to God. The inclination that is in them to evil is not so lost to
the best of God's children, but it will return unless God still draw
us after him. The spouse saith, Cant. i. 4, ' Draw me, and we will
run after thee.' The spouse of Christ, those that were already taken
into communion with him, they say, ' Draw me.' This is not a work to
be done once and no more, but often to be renewed and repeated in
the soul ; for there are some relics of our natural averseness from God,
and enmity to the yoke of his word, yet left in the heart : Gal. v. 17,
' The flesh lusteth against the spirit/ There are two active principles
within us, and they are always warring one upon another. Therefore
there is need not only to be inclined at first, and drawn towards God,
but we must go to him again and again, and pray to him daily that
he would continue the bent of our hearts right, and weaken carnal
affections, that we may mind better things.
Use 1. The use is to set you right in point of doctrine as to the ne
cessity of grace, to bring us into a state of doing God's will ; because
some do grant the necessity of grace in words, but in deed they make
it void.
Pelagius at first gave all to nature, acknowledged no necessity of divine
grace ; but when this proud doctrine found little countenance, he called
nature by the name of grace ; and when that deceit was discovered, he
acknowledged no other grace but outward instruction, or the benefit of
external revelation, that a man might by the word of God know and
be put in mind of his duty. Being yet driven further, he acknowledged
the grace of pardon, and "before a man could do anything acceptably
there was a necessity of the remission of sin, and then he might obey
God perfectly. But that not sufficing, he acknowledged another grace,
the example of Christ, which doth both secure our rule and encourage
our practice ; and so made the grace of Christ consist, not in the secret
efficacy of his Spirit, but only in the example of Christ. But being
driven further to acknowledge the same internal grace (I mean, his
followers), they made it to consist in some illumination of the under
standing, or some moral persuasion, by probable argument to excite
the will ; and this not absolutely necessary, but only for facilitation, as a
horse to a journey, which otherwise a man might go on foot. Ay !
but ' the law was impossible through our flesh/ Rom. viii. 3. But all
this is short of that divine grace that is necessary.
Now, there are others grant the secret influences of God's grace, but
make the will of man be to a co-ordinate cause with God; namely, that
God doth propound the ooject, hold forth inducing considerations,
give some remote power and assistance ; but still there is an indiffer-
378 SERMONS UPON PSALM CXIX. [SER. XLI.
•ency in the will of man to accept and refuse as liketh him best. Be
sides all this, there is a prevailing efficacy, or a real influence from
the Spirit of God on the will, whereby it is moved infallibly and cer
tainly to close with those things which God propounds unto him.
God worketh efficaciously and determinately, not leaving it to the
liberty of man's will to choose or refuse it, but man is determined, in
clined, and actually poised by the grace of God to that which is good.
Use 2. To press you to lay to heart these things. — (1.) Be sensible
of the strength and sway of thy affections to temporal objects ; there
the work begins. And till we have a sight of the disease, we are not
careful after a remedy. David, though regenerate, took notice of
some worldly tendencies in his heart ; and if we observe our hearts,
we shall find so. Paul groaned under the relics of the flesh, and so
should we under our bondage by sin. (2.) And then bewail it to the
Lord, c I am as a bullock unaccustomed to the yoke/ Jer. xxxi. 18, to
bewail this stiffness of heart, and the treachery of sin, whereby we are
enchanted, wholly bent to that which is evil. (3.) And observe the
abating of this strength of affection, and weaning of thy soul from such
desires ; for then the work of grace goes on when we begin to savour
other things, and have- inclinations of soul towards that which is
heavenly and spiritual : ' They that are after the flesh do mind the
things of the flesh, and they that are after the spirit the things of the
spirit/ (4.) And then to press you to perpetual watchfulness over your
own hearts, that you do not return to your old bent and bias again ;
for certainly thus they will do if we do not keep a severe hand over
them, and be lifting up our affections to things that are above, where
God is, and Christ at the right hand of God.
SERMON XLI.
And not unto covetousness. — VEK. 36.
Doct. 2. That covetousness, or an inordinate desire of worldly
things, is the great let or hindrance to complying with God's testi
monies.
By way of proof, I need to produce but that scripture, 1 John v.
3, 4, ' For this is |the love of God, that we keep his commandments,
and his commandments are not grievous ; for whatsoever is born of
God overcometh the world.' The reason implies that if We had a greater
conquest over worldly affections, it would not be so grievous to us to
keep God's commandments; for the apostle's argument is built upon this
supposition, that God's commands are only burdensome to them that
lie under the power of carnal affections. All the difficulty in obedience
cometh from our temptations to the contrary. Now all or most temp
tations from Satan and our own flesh have their strength from the
world, and its suitableness to our affections. Master your love to the
world, and temptations lose their strength.
To make this more clear, let us
1. What is covetousness.
VER. 36.] SERMONS UPON PSALM cxix. 379
2. How it hindereth from complying with God's testimonies.
First, What is covetousness ? I shall give the nature, the causes,
the discoveries of it.
First, the nature of it. It is an inordinate desire of having more
wealth than the Lord alloweth in the fair course of his providence, and
•a delight in worldly things as our chiefest good.
1. There is an unsatisfied desire of having more. We may desire
•temporal good things for necessity and service. We carry about
earthly tabernacles, that must be supported with earthly things, and
therefore God alloweth us to seek them in a moderate way. But now
when these desires grow vehement and impatient of check, and by an
immodest importunity are still craving for more, it is an evil disease,
and it must be looked unto in time, or it will prove baneful to the soul.
There is a vital heat necessary to our preservation, and there are un
natural predatorious heats which argue a distemper. See how this
desire is expressed in scripture : 1 Tim. vi. 9, 10, * He that will be rich
falls into temptation and a snare/ &c. He doth not say, He that is
rich, but, He that will be rich ; he that hath fixed that as his scope,
and makes that his business ; for the will is known by fixedness of
intention, and earnestness of prosecution : he that makes it his work
to grow great in the world. So Prov. xv. 27, * He that is greedy of
gain troubles his own house/ Desires are the vigorous motions of the
will ; when they are eager, impatient, and immoderate, then they dis
cover this evil inclination of soul. So Eccles. v. 10, ' He that loveth
silver shall not be satisfied with silver, nor he that loveth abundance
with increase. This is also vanity/ There is a spiritual dropsy, when
our desires grow the more the more we receive and enjoy ; as fire by the
addition of new fuel grows more fierce the more the flame increaseth.
The contrary to this is expressed by Agur, and should be the temper
of every gracious heart : Prov. xxx. 8, ' Give me neither poverty nor
riches : feed me with food convenient for me/ As to worldly things
we should be indifferent, and refer ourselves to the fair allowance of
God's providence, that he might carve out our portion, and do by us
according to his own pleasure.
2. Not only this greedy thirst discovereth covetousness, but a com
placency, delight, and acquiescency of soul in worldly enjoyments.
So Christ Jesus in his parable against covetousness brings in a carnal
wretch singing lullabys to his soul : Luke xii. 19, * Soul, thou hast
much goods laid up for many years ; take thy ease, eat, drink, and be
* merry.' He doth not wish for more, but pleaseth himself with what
he had already, and yet in his language would Christ impersonate and
.set forth the dispositions of a covetous heart. So we are cautioned,
Ps. Ixii. 10, 'If riches increase, set not your hearts upon them.' When
we set up our rest here, and look no further, we are guilty of this sin.
But now, because we may delight in our portion, and take comfort
in what God hath given us ; let us see when our delight in temporal
things is a branch of covetousness. I answer — When we delight in
them to the neglect of God, and the lessening of our joy in his service,
.and our hopes of eternal life are abated and grow less lively ; when
we so delight in them as to neglect God and the sweet intercourse we
should have in him. Therefore covetousness is called idolatry, Eph,
380 SERMONS UPON PSALM CXIX. [SfiR. XLL
v. 5 ; Col. iii. 5, as it robs God of our trust, while we build upon un
certain riches as a stable happiness, and the best assurance of our
felicity : Mark x. 23, 24, * How hardly shall they that have riches
enter into the kingdom of God ! ' And when the disciples wondered,
our Saviour answered, ' How hard is it for them that trust in riches ! *
&c. ; that is, that set their confidence in them in that degree and mea
sure as is only due to God. Then it is called adultery, James iv. 4,
because out of love to worldly things we can dispense with our love to
God and delight in him, as the harlot draws away the affection from
the lawful wife. In short, when we seek them and prize them, with
the neglect of better, as spiritual and heavenly things are, Luke xii.
21 ; Mat. vi. 19-21, 33. Next to the love of God we must love our
selves, and there first our souls. Now we are besotted and enchanted
with the love of the world, so as to slight the favour of God and the
hopes of blessedness to come, this is adultery spiritual, and sets up
another chief good.
Secondly, Let us come to the causes of it, and they are two — dis
trust of God's providence, and discontent with God's allowance. You
have both in one place : Heb. xiii. 5, ' Let your conversation be with
out covetousness, and be content with such things as you have.' These
two, distrust and discontent, have a mutual influence upon one
another. Distrust breeds discontent with our present portion, and
discontent breeds ravenous desires, and ravenous desires breed dis
trust ; for when we set God a task to provide for our lusts, certainly
he will never do it. I say, we can never depend upon him that he
should provide for our lusts.
1. For the first of these, that is, distrust, or a fear of want, together
with a low esteem of God's providence, which maketh us so unreason
ably solicitous about outward provisions ; therefore when Christ would
cure our covetousness he seeks to cure our distrust : Luke xii. 29,
' And seek ye not what ye shall eat, or what ye shall drink, neither be
ye of doubtful mind.' Do not hover like meteors in the air, antedating
your cares, making yourselves more miserable by your own suspicions,
and your own fears what shall become of you and yours. So Mat. vi.
34, ' Take no thought for to-morrow ; sufficient for the day is the evil
thereof/ I say, this carking about future things makes us so impatient
and earnest after present satisfaction. God trained up his people to a
waiting upon his providence. Manna fell from heaven every day, so-
* sufficient for the day is the evil thereof.' Every day we need look
no further : * Give us this day our daily bread.' But men fear future-
need and poverty, and so would help themselves by their own carking.
So then diffidence of God's promises is the latent evil which lodgeth
in the heart. Sordid sparing and greedy getting, that is on the top ;
but that which lies near the heart is distrust. We incline to sensible
things, and cannot tell how to be well without them, and so resolve to-
shift for ourselves.
2. Discontent. Men have not so much as their rapacious desire*
crave, though they are allowed moderate supplies to keep them till
they go to heaven ; and therefore everything that they get serves but
as a bait to draw them on further, so they are always 'joining house
to house, and laying field to field,' Isn. v. 8. When once men trans-
VER. 36.] SERMONS UPON PSALM cxix. 381
gress the bounds of contentment prescribed by God, there is no stop
or stay. Look, as the channel wears wider and deeper the more water
falls into it, the water frets more and more ; so the more outward
things increase upon us, the more are our desires increased upon us.
No man hath vast and unlimited thoughts at first. Men would be a
little higher in the world, and a little better accommodated, and when
they have that they must have a little more, then a little more ; so
they seize upon all things within their grasp and reach. Whereas if
we had been content with our estate at first, we might have saved
many a troublesome care, many a sin, many needless desires, and
many a foolish and hurtful lust that proves our bane and torment.
Be content with such things as you have now, or you will not
be content hereafter; the lust will increase with the possession.
As in some diseases of the stomach, purging doth better than
repletion, not to feed the humour but to purge away the dis
temper ; so here, it is not more that will satisfy us, but our lusts
must be abated; if we were better satisfied with God's fair allow
ance we might be happy men much sooner than ever we shall be
by great wealth.
Thirdly, For the discoveries of this sin. Aristotle, as it is a moral
vice, placeth it in two things — in a defect in giving, and an excess in
taking. We may better express both in scripture phrase, by greedy
getting, and unmeet withholding.
1. Greedy getting, manifested either —
[1.] By sinful means of acquisition ; as lying, cozening, oppression,
profaning the Lord's day, grinding the faces of the poor, carnal com
pliances, or any other such unjust or evil arts of gain. Men stick not
at the means when their desires are so strongly carried out after the
end : Prov. xxviii. 20, ' He that maketh haste to be rich cannot be
innocent/ They leap over hedge and ditch, and all restraints of
honesty and conscience, to compass their ends, all their endeavours are
suited to their profit, and therefore consult not with conscience but
with interest ; and so prove treacherous to God, unthankful to parents,
-disobedient to magistrates, unfaithful to equals, unmerciful to in
feriors, and care not whom they wrong, so they may thrive in the
world.
[2.] Though it go not so high as injustice, yet it appeareth by ex
cessive labours, when endeavours are unreasonably multiplied, to the
wrong both of the body and the soul. To the wrong of the body ; see
how they are described in scripture : Ps. cxxvii. 2, * They rise early,
they sit up late, to eat the bread of sorrows ; ' and Ps. xxxix. 6, ' He
disquieteth himself in vain/ By biting cares : Eccles. ii. 23, * All his
days are sorrows, and his travail grief ; yea, his heart taketh not rest
in the night ; ' Eccles. iv. 8, * There is no end of his labours, neither is
his eye satisfied with riches/ Men are full of biting cares, cruciating
unquiet thoughts, and so ' pierce themselves through with many sorrows,'
1 Tim. vi. 10. Kiches are compared to thorns, not only for choking
the good seed, but as piercing us through with many sorrows, as they
prove troublesome comforts to a covetous man. And they wrong the
soul when the heart is dead and oppressed by them : Luke^xxi. 34,
* Take heed lest your hearts be overcharged with surfeiting and
382 SERMONS UPON PSALM CXIX. [SfiR. XLI.
drunkenness and the cares of this life.' The heart is burdened and
oppressed, so as it hath no life and vigour for spiritual things, but is
unbelieving and hard-hearted. The following the world brings a
deadness upon us, and these preposterous and eager pursuits spend the
strength of our affections, so that God and religion is jostled out and
hath no due respect ; the lean kine devour the fat, and Sarah is thrust
out of doors instead of Hagar. Thus is greedy getting seen by unjust
means, and the immoderate use of lawful means to the oppression of
the body and soul.
2. The other discovery is an unworthy detention : Prov. xi. 24,
4 There is that withholdeth more than is meet, but it tendeth to
poverty.' This covetousness in keeping is seen partly —
[1.] By a sordid dispensing of our estate, or a denying of ourselves
and others that relief which they should have. Ourselves : Eccles. iv.
8, ' He bereaveth his own soul of good ; ' that is, of the comforts of the
present life. But chiefly denying of others that relief they should have,
a duty which our religion often presseth us to : Luke xii. 33, ' Sell that
ye have, and give alms ; provide yourselves bags which wax not old,
a treasure in the heavens that faileth not, where no thief approacheth,.
nor moth corrupteth/ We should rather scatter than hoard. The
only means to discover we are not covetous, and to keep ourselves from
the filth of this and other sins, is to be much in charity and distribut
ing to those that have need : Luke xi. 41, ' Give alms of such things
as you have, and behold all things are clean unto you.' It bringeth
a blessing, purgeth the soul from that stain which it secretly con-
tracteth by possessing worldly things, as our fingers are defiled by
telling of money. But now, when men are backward this way, part
with a drop of blood as soon as anything for God's use, when they
shut up their bowels against the miseries of others, then is there this
unmeet withholding.
[2.] By our loathness to part with these things for the testimony of
a good conscience. When we are put to trial, as Joseph was, to lose
our coat that we may keep our consciences, I mean, to part with these
outward things, or to defile ourselves by compliance with men ; when we
are put to this trial, those that will withhold and can dispense with the
conscience of their duty to God, they are guilty of this sin : 2 Tim. iv.
10, ' Demas hath forsaken us, having loved this present world.' Oh !
it is a mighty insinuating thing that gets into the hearts of those that
profess religion many times, so that they cannot deny any small con
veniences for God. But the contrary is in those saints that ' take joy
fully the spoiling of their goods, knowing that they have in heaven a
better and an enduring substance,' Heb. x. 34.
[3]. It appears again when we are loath to part with them in a way
of submission to God's providence. Grief at worldly losses shows that
these things have gained too much of our love. If we did ' rejoice in
them' when we have them ' as if we rejoiced not,' then we would
' weep ' for the loss of them * as though we wept not,' 1 Cor. vii. 31.
They are both coupled together, for one makes way for the other. So
we find the other couple : 2 Peter i. 6, ' Add to temperance patience.'
Where there is temperance and moderation in the use of worldly
things, there will be patience, a submission to God in the loss of them.
YEB. 36.] SERMONS UPON PSALM cxix. 383
He lost them without grief, because he possessed them without love.
The greatness of our affliction comes from our affection to these things.
Did we sit more loose from our earthly comforts, it would not be so
irksome to part with them. Grief is always a sign of affection : John
xi. 34, and ' Jesus wept ;' and then they said, ' Behold how he loved
him ! ' When we arer surprised with so great sorrow and trouble at the
parting of outward things, it may be said, ' Behold how we loved them.'
Our hearts are not at so great an indifferency as they should be. The
root of all trouble of spirit lieth in our inordinate affection. Get off
that, and then what comfortable lives might we live !
Secondly, I am to show how it hindereth us from complying with
God's testimonies. I shall do it by these arguments.
1. It disposeth and inclineth the soul to all evil, to break every com
mand and law of God : 1 Tim. vi. 10, * The love of money is the root
of all evil.' Let that once get into the heart and reign there, and then
a man will stick at no sin, he becomes, as Chrysostom speaks, a ready
prey to the devil ; such a man doth but stand watching for a tempta
tion, that Satan may draw him to one sin or other : Micah ii. 2, ' They
covet fields, and take them by violence.' First they covet ; suffer that
to possess the heart, and a man will stop at nothing, but break out into
all that is unseemly. Let Judas be but inured to the bag, and enchant
his thoughts with this pleasing supposition that he may make a gain
of his master, and he will soon come to a quid ddbitis : What will ye
give me, and I will deliver him unto you ? he will soon betray him.
Gehazi, let him but affect a reward, and he will dishonour God, and
lay a stumbling-block in the way of that noble Syrian, that new con
vert : ' Is this a time to take bribes?' &c. Let Achan's heart be but
tickled and pleased a little with the sight, and he will be purloining the
wedge of gold and the Babylonish garment. Tell Balaam but of gold
and silver, and he will curse Israel against his conscience, he will ven
ture, though there be an angel in the way to stop him. Let Ahab but
have a mind to Naboth's vineyard, and he will soon consent to Naboth's
blood. Ananias and Sapphira, let them but look upon what they part
withal, let but covetousness prevail upon their hearts, and they will
keep back part of that which is dedicated to God. Simon Magus will
deny religion, and return to his old sorceries again, that he may be
some great one. So that there is no sin, be it never so foul, but covet
ousness will make it plausible, and reconcile it to the consciences of
men.
2. As it doth dispose and incline the soul to evil, so it incapa
citates us for God's service, both in our general and particular calling.
In our general calling, it makes us incapable of serving God. Why ?
It destroys the principle of obedience, is contrary to the matter of
obedience, and it slights the rewards of obedience.
[1.] It destroys the principle of obedience, which is the love of God.
This is that which constrains us, which carrieth us out with life and
sweetness in God's service. Now, 1 John ii. 5, ' If any man love the
world, the love of the Father is not in him/ It destroys the principle
that should act us in obedience.
[2.] It is contrary to the matter of obedience, which are the com
mands of God. The commands of God and mammon are contrary,
384 SERMONS UPON PSALM CXIX. [SER. XLI.
Mat. vi. 24. What are his commands ? God saith, Pity the afflicted,
relieve the miserable, venture all for a good conscience, seek heaven iu
the first place, seek it with your choicest affection, your earnest dili
gence. What saith mammon ? Be sparing of your substance, follow
the world as hard as you can, stick at nothing, lie, steal, swear, for
swear, comply with the lusts of men, then you shall be rich. Well,
now you see he that is ruled by mammon, or swayed by the inordinate
love of worldly good, can never serve God ; he is enslaved to another
master ; he loves wealth above all, he trusts it more than God's provi
dence, he serves it more than God himself. Though his tongue dares
not say that the earth is better than heaven, thab the things of this life
are better than the favour of God, yet his life saith it ; for more of his
heart and care runs out upon these matters. In short, it unfits you not
only for one duty, but for all duties required of us. God's laws you
know require respect to God, your neighbour, and to yourselves. Now
he that is a slave to mammon, overcome by the love of worldly things,
denies that which is due to God, his trust, his love, his choice affection.
He denies what is necessary for his neighbour, and he denies what is
comfortable for himself. He is unthankful to God, unmerciful to his
neighbour, and cruel to himself.
[3.] It slights the encouragements of obedience, which are the rewards
of God, as it weakens our future hopes, and depresseth the heart from
looking after spiritual and heavenly things. They despise their birth
right for a mess of pottage ; and when they are invited to the wedding,
the choice things God hath provided for us in the gospel, they prefer
their farm, oxen, merchandise before it. As it unfits us for the duty of
our general, so for our particular. callings and relations.' The love of the
world will make him altogether unfit for magistracy, ministry, the
master of a family, or any such relation. In magistracy, who are the
men that are qualified for that office ? Exod. xviii. 21, ' Such as fear
God, men of truth, hating covetousness.' Let covetousness possess the
heart a little, and it will make a man act unworthily, timorously, with
a base heart. Nay, for a piece of bread will that man transgress.
Take a minister, and what a poor meal-mouthed minister will he make
if his heart be carried out with love to worldly things ? Therefore it is
the qualification of his person : 1 Tim. iii. 3, * Not greedy of filthy
lucre/ Let a minister be greedy of gain, it makes him sordid, low-
spirited, flattering and daubing, to curry favour4 with men, more intent
upon his gain and profit than the saving of souls. So for his work :
1 Peter v. 2, ' Feed the flock of God which is among you ; not for
filthy lucre, but of a ready mind.' What a low flat ministry will that
be, that is inspired with no other aim and impulsion but the sense of
his own profit ! If that be his great inducement to undertake that
calling, and his great encouragement in discharging the duty of that
calling, how will men strain themselves to please men, especially great
ones, and writhe themselves into all postures and shapes that they may
soothe the humours and lusts of others ! He will curse where God
hath blessed, if he be such as Balaam, who * loved the wages of un
righteousness.' It is a powerful imperious lust, saith God, * Will you
pollute me for handfuls of barley and pieces of bread, to slay the souls
that should not die, and to save the souls alive that should not live ?'
YEE. 36.] SERMONS UPON PSALM cxix. 385
Then you shall have them declaiming against the good, hardening the
evil, complying with the fashions of the world. So in other callings.
If a man be called to be a master of a family : Prov. xv. 27, c He that
is greedy of gain troubleth his own house/ What a trouble and burden
will this man be to his servants and all about him ! and how little will
he glorify God in that relation ! Nay, in all other stations this will
make him an oppressing landlord, a false tradesman, an ill neighbour ;
and therefore it is the very pest and bane of human societies. Thus
you see how it unfits us for the service of God, both in our general and
particular calling.
3. It hinders the receiving of good, and those means of reformation
that should make us better. It fills us with prejudice against what
ever shall be spoken for God and for the concernments of another
world : Luke xvi. 14, ' And the Pharisees also, who were covetous,
heard all these things, and derided him/ Come with any strict and
holy doctrine that shall carry out men to the interest of another life,
and they will make a scoff at it. If the word stir us a little, and make
us anxious and thoughtful about our eternal condition, the thorns,
which are the cares of this world, choke the good seed, Mat. xiii. ; it
stifles our conviction, while it distracts our head with cares, and puts
us out of all thought about things to come. If a man begins to do
some outward thing, it makes him soon weary of religion and attend
ance upon the duties thereof: Amos viii. 5, ' When will the Sabbath
be gone, that we may set forth wheat ? ' They think all lost that is
bestowed upon God. As Seneca said of the Jews, they were a foolish
people, they lost the full seventh of their lives because of the Sabbath ;
so they think all Sabbath time lost. Nay, it distracts in duty : Ezek.
xxxiii. 31, 'With their mouth they show much love, but their heart goeth
after their covetousness/ It interlines our prayers, and the world will
still be creeping ; and when we are offering incense to God, we shall
be mingling sulphur and brimstone of worldly thoughts with it ; our
minds will be taken up with worldly projects ; and then it perverts
the good we do, as they followed Christ for the loaves, John vi. It
turneth religion into venale artificium, a trade to live by. If they do
good things, it is for worldly ends ; they make a market of their
devotion, as the Shechemites would be circumcised, for then their sub
stance and their cattle will be ours.
Use 1. It informs us of the evil of covetousness. Most will stroke
it with a gentle censure, and say, Such an one is a good man, but a
little worldly, as if it were no great matter to be so. Nay, they are apt
to applaud those that are tainted with it : Ps. x. 3, ' He blesseth the
covetous, whom the Lord abhorreth/ He that getteth honour and
riches by hook and crook is the only prudent and serious man in their
account. It is a foul sin, though the men of the world will not believe
it. Surely we have too mild thoughts of it, therefore do not watch,
and strive against it. The sensualist shames himself before others ;
but covetousness is worse than prodigality in many respects, as being
not occasioned by the distemper of the body, as excess of drinking and
lust is, but by the depravation of the mind ; and when other sins
decay, this grows with them ; it is an incurable dropsy, Luke xii. 15.
The words are doubled for the more vehemency. Christ doth not only
VOL. vi. 2 B
386 SERMONS UPON PSALM CXIX. [SEE. XLL
say, ' Take heed/ but * Take heed and beware of covetousness.' Sins
that are more gross and sensual are more easily discovered, and a
sinner sooner reclaimed ; but this is a secret sin, that turns away the
heart from God, and is incessantly working in the soul. Look, as the
scripture tells you, to make you careful against rash anger, that it is
murder, 1 John iii. 15 ; so to make you careful to avoid covetousness,
the scripture tells you it is idolatry ; and is that a small crime ?
What, to set up another God ? Who are you that dare to harbour
so great an evil in your bosom, and make no great matter of it ? Will
you dethrone that God which made you, and set up another in his-
stead ? How can you hope he will be good to you any longer when
you offer him so vile an abuse ? It is adultery ; it is a breach of your
conjugal vow. You promised to renounce the world in your baptism,
and gave up yourselves to his service, and will you cherish your
whorish and disloyal affections that will carry you to the world in God's
stead ? We cannot think badly enough of such a sin.
Use 2. If covetousness be the great let and hindrance from keeping-
God's testimonies, then let us examine ourselves, Are we guilty of it ?
Doting upon the creature, and an inordinate affection to sensible
things, is a natural, a hereditary disease, more general than we are
aware of : Jer. vi. 13, ' From the least to the greatest every one is given
to covetousness.' It is a relic of original sin, and it is in part in the
godly man, though it do not bear sway in him ; there is too much of
this worldly wretched inclination in a godly man's heart. Nay, those
that seem most remote from it may be tainted with it. A prodigal, that
is lavish enough upon his lusts, yet he may be sparing to good uses ; so-
he is covetous ; as the rich man that fared deliciously every day yet
denied a crum to Lazarus, Luke xvi. 19-21. Those that aim at no
great matter for themselves, that have not ravenous impatient desires,
yet may be full of envy at the increase of others, and vexed to see
them flourish ; it may be they have no ability or opportunity to do
anything for themselves, but have an evil eye at the increase of others.
Most men are more industrious for the world, whereas they are overly
and slight in heavenly matters ; and that is evidence enough. Some
are not greedy, but they are too sparing. They seek not, it may be, a
higher estate, but they are too much delighted with present comforts.
The gallant that pampers himself, and wastes freely upon his pride
and lusts, may laugh in his sleeve, and say, I am free from this evil ;
yet his heart desires wherewith to feed his excess and bravery and
pride. Covetousness may be entertained as a servant where it is not
entertained as a master ; entertained as a servant to provide oil and
fuel to make other sins burn. Therefore let us see indeed whether we
be not guilty of this sin ?
1. It may be discovered by frequent thoughts, which are the genuine
issue of the soul, and discover the temper of the mind ; thoughts either
by way of contemplation or contrivance. By way of contemplation,
when our minds only run upon earthly things, and that with a savour
and sweetness : Phil. iii. 19, ' Minding earthly things.' What a man
doth muse upon, most think of when he is alone, and speak of in com
pany, that will show him the temper of his heart. When men think
of the world, and speak of the world, their heart is where their trea-
VER. 36.] SERMONS UPON PSALM cxix. 387
sure is, Mat. vi. 21. Nay,, when they cannot disengage themselves
from these thoughts in God's worship ; their hearts go away in covet-
oujsness, Ezek. xxxiii. 31. Or else thoughts by way of contrivance :
Isa. xxxii. 7, 8, ' The liberal man deviseth liberal things, and the
wicked man deviseth wicked devices.' The deliberations and debates
of the soul discover the temper of it. A carnal heart is altogether
exercised in carnal projects, as the rich fool discoursed and dialogised
with himself. When men are framing endless projects, carking and
caring, not how to grow good and gracious, but great and high in the
world, they discover the spirit of the world.
2. And as by thoughts, so by burning and urgent desires ; they are
the pulses of the soul. As physicians judge by appetite, so may you
by desires. A spiritual dropsy or an unsatisfied thirst argues a dis
tempered soul, when, like the horseleech's daughter, you still cry,
Give, give, and you are never contented, but must have more.
3. By the course of your lives and actions, and the uniformity of
your endeavours. How shall we know who is the covetous man whom
the Lord abhors? Luke xii. 21, 'So is he that layeth up treasure for
himself, and is not rich towards God/ — a man that is always growing
in estate, and never looks to his soul, and to be rich in grace, spiritual
experiences, and rich in good works, which is chiefly meant there by
being rich towards God, a man that seeks not the kingdom of God
in the first place, for that which you love best you will seek for, you
will be most careful and diligent to obtain. Well, then, when you
mind heavenly things by the by, and are very slight in seeking and
inquiring after God, furnishing your souls with grace, and getting
assured hopes of heaven, and do not spy out advantages for the inward
man, this evil disposition of the soul hath mightily invaded you, and
then you can never do God any service.
Use 3. To press you to take heed of this great sin ; and if you
would mortify it, mortify the roots of it, which are distrust and dis
content.
1. Distrust of God's providence. You that think you cannot do well
unless you have a greater portion of worldly things, and that sets you
upon carking, and if you have not this you cannot see how you and
yours can be provided for ; cure this. How ? By God's promises :
1 Peter v. 7, ' Cast all your care upon him, for he careth for you/
Cannot you trust God upon the security of a promise ? Cannot you
go on in well-doing when the Lord hath said, ' I will never leave thee
nor forsake thee ' ? Cure it by observing the usual course of God's
providence. God provides for the young ravens, he clothes the lilies.
i It is Christ's argument, Will he be more kind to a raven than a child ?
will he take more care of a flower than of a son, one that is in cove
nant with him ? Cure it by holy maxims and considerations. Ee-
, member all dependeth upon God's blessing : Luke xii. 15, ' Take heed
and beware of covetousness.' How should we do so ? * For a man's
life consisteth not in the abundance of the things which he possesseth.'
Alas 1 all is in God's hand, both being and well-being, life and estate,
and all things else. God can soon blast abundance, and can relieve
us in the deepest wants ; he can give you a sufficiency in your deep
poverty, 2 Cor. viii. 2. If you should go on carking and caring and
388 SERMONS UPON PSALM CXIX. [SER. XLII.
feathering your nests, God may take you off, or set your nests on fire.
A little serves the turn to bring us to heaven ; and when our desires
are moderate, God will not fail : Prov. xvi. 8, ' Better is a little with
righteousness than great revenues without right/
2. For discontent with your portion, that you may not always be
craving more, meditate upon the baseness and vanity of worldly things.
They do but deceive us with a vain show; they cannot give us any
true joy of heart, or peace of conscience, or security against future
evil; they cannot give you health of body, nor add one cubit to your
stature, nor one day to your lives. Now, should we disquiet ourselves
for a vain show ? Shall there be such toil in getting, such fear of
losing, when they are of no more use to us in the hour of death ?
When you need strength and comfort most, all these things will leave
you shiftless, helpless, if they continue with you so long. Nay, reason
thus : the more estate the more danger, the greater charge lieth upon
you. Larger gates do but open to larger cares. There is more duty,
more danger, more snares, more temptations. When you have more,
you will be more difficultly saved. It is a truth pronounced by the
Lord of truth, that it is 'a hard matter for a rich man to enter into
the kingdom of heaven/ It will be more hard to keep the flesh in
order, to guide our spirits aright in the ways of God. If you must
needs be coveting, labouring, and carking, you are called to better
things : John vi. 27, ' Labour not for the meat which perisheth, but
for the meat which endureth unto everlasting life ; ' ' Covet the best
gifts/ 1 Cor. xii. 31. Be as passionate for grace as others are for the
world. If once you were acquainted with these better things, it would
be so with you ; you would never leave the fair and fresh pastures of
grace for the barren heath of the world. If you did once taste the
sweet of heavenly things, then let dogs scramble for bones and scraps;
you have hidden manna to feed upon, the sense of God's love to look
after, hopes of everlasting glory wherewith to solace your souls. If
once you did taste of these everlasting riches you would do so : 1 Tim.
vi. 10, 11, there are many that ' through the love of money have erred
from the faith, and pierced themselves through with many sorrows.
But thou, 0 man of God, flee these things, and follow after righteous
ness, godliness, faith, love, patience, meekness/ Let the men of the
world, whose portion and happiness lieth here, scramble for these
things ; but you, that profess yourselves children of God, follow after
all the gifts and graces of the Spirit ; let that be your holy covetous-
ness, to increase in these things.
SEKMON XLII.
Turn thou away mine eyes from 'beholding vanity, and quicken
thou me in thy way. — VEK. 37.
DAVID still continueth his requests to God for grace, and entituleth
him to the whole work. He had prayed before that God would incline
his heart, now that he would c Turn away his eyes from beholding
VER. 37.] SERMONS UPON PSALM cxix. 389
worldly vanities.' In this prayer there are two branches — the one con-
cerneth mortification, the other vivification.
First. Turn away, then quicken, &c. The first request is for the
removing the impediments to obedience, the other for addition of new
degrees of grace. These two are fitly joined, for they have a natural
influence upon one another ; unless we turn way our eyes from vanity,
we shall soon contract a deadness of heart. Nothing causeth it so
much as an inordinate liberty in carnal vanities. When our affections
are alive to other things, they are dead to God ; therefore the less we
let loose our hearts to these things the more lively and cheerful in the
work of obedience. On the other side, the more the vigour of grace is
renewed, and the habits of it quickened into actual exercise, the more
is sin mortified and subdued. Sin dieth, and our senses are restored
to their proper use. These two requests are fitly joined. Let us con
sider them asunder.
1. * Turn away mine eyes from beholding vanity.' There observe —
(1.) The object, vanity ; (2.) The faculty, mine eyes ; (3.) The act of
grace desired, the removing of this faculty from this object.
[1.] The object, 'vanity.' Thereby is meant carnal and worldly
things, worldly pleasures, worldly honour, worldly profits ; all these are
called vanity, because they have no solid happiness in them, and do so
easily fade and perish. Thus it is said, Prov. xxxi. 30, ' Favour is
deceitful and beauty is vain/ The same is true of any other trans
porting objects : * Vanity of vanities, all is vanity/ Eccles. i. 2 ; and
Job xv. 31, ' Let not him that is deceived trust in vanity, for vanity
shall be his recompense;' Kom. viii. 20, ' The creature is made vanity.'
By vanity there is understood the vain things of the world, which do
so often deceive us as to the happiness they promise.
[2.] The faculty is mentioned, the eye. It is employed and com
manded by the heart. But this enkindleth new flames there ; and as
it is set awork by it, so it sets the heart awork again. It is the instru
ment of increasing sin in us.
[3.] The act, ' turn away.' Our evil delight is too apt to fix it, and
become a snare to us, till God cure both heart and sense by grace. He
prayeth not from beholding it altogether, but from beholding as a snare.
Dock It concerneth those that would walk with God to have their
eyes turned away from worldly things. I shall give you the meaning
in these propositions.
1. He that would be quickened, carried out with life and vigour in
the ways of God, must first be mortified, die unto sin. The apostle
there speaks of the fruit of Christ's death, being dead unto sin before
he can live to God, 1 Peter ii. 24. David first maketh it his request,
' Turn away mine eyes,' then ' Quicken.' Many would fain live with
Christ, but first they must learn to die unto sin. It is impossible for
sin and grace to live in the same subject.
2. One great means of mortification is guarding the senses, eyes, and
ears, and taste, and touch, that they may not betray the heart. I put
it so general, because the man of God that is so solicitous about his
eyes would not be careless of his ears and other senses. ^ We must
watch on all sides. When an assault is made on all sides, if one gate
be open, it is as good as all were. The senses are the cinque ports by
390 SERMONS UPON PSALM CXIX. [SER. XLII.
which sin is let out and taken in. The ingress and egress of sin is by
the senses, and much of our danger lieth there ; partly because there
are so many objects that suit with our distempers, that do by them
insinuate themselves into the soul, and therefore things long since
seemingly dead will soon revive again, and recover life and strength.
There are no means to keep the heart unless we keep the ey&. And
partly because in every creature Satan hath laid a snare for us, to steal
away our hearts and affections from God. Partly because the senses
are so ready to receive these objects from without to wound the heart,
for they are as the heart is. If the heart be poisoned with sin, and be
come a servant to it, so are the senses of our bodies ' weapons of un
righteousness/ Rom. vi. 13. Objects have an impression upon them
answerable to the temper and the affections of the soul, and what it
desireth they pitch upon ; and therefore if we let the senses wander,
the heart will take fire presently ; and if we do not stop evil at the
beginning, but let it alone to take head, we cannot stop it when we
would, nor repress the motions of it from flying abroad.
3. Above all senses the eye must be guarded.
[1.] Because it is the noblest sense, given us for high uses. There is
not only a natural use to inform us of things profitable and hurtful for
the outward man, but a spiritual use to set before us those objects that
may stir us and raise our minds to heavenly thoughts and meditations.
For by beholding the perfection of the creatures we may admire the
more eminent perfection of him that made them : Ps. xix. 1, ' The
heavens declare the glory of God, and the firmament showeth his handi
work ; ' and Ps. viii. 3, * When I considered thy heavens, the work of
thy fingers, the moon and the stars which thou hast ordained.' David,
when he walked abroad in a moon-shining night, admired the glory
of the moon and stars ; the moon and stars are mentioned because it
was a night meditation ; his heart was set awork by his eyes : Rom. i.
20, 21, ' For the invisible things of him from the creation of the world
are clearly seen, being understood by the things that are made, even
his eternal power and godhead/ &c. The perfections of the creatures
are to draw us to God, and their imperfections and defects to drive us
from themselves. The eye, as it is used, will either be a help or a
snare ; either it will let in the sparks of temptation, or enkindle the fire
of true devotion. These are the windows which God hath placed in
the top of the building, that man from thence may contemplate God's
works, and take a prospect of heaven, the place of our eternal residence.
Os Jiomini sublime dedit — God made man with an erect countenance,
not grovelling on the earth, but looking up to heaven, and viewing the
glorious mansions above.
[2.] Because they have a great influence upon the heart either as to
good or evil, but chiefly to evil. In this corrupt state of man, e« rov
opelv <yiv€TaL TO opav l — by looking we come to liking, and are brought
inordinately to affect what we do behold : Num. xv. 39, ' That ye seek
not after your own heart and your own eyes, after which ye use to go
a whoring ; ' Job xxxi. 7, ' If my step hath turned out of the way, and
my heart walked after mine eyes.' These are the spies of the heart —
brokers to bring it and the temptation together ; the eye seeth, and
1 Qu. " eK rov bpq.v yiverai TO ipav " ? — ED.
YER. 37.] SERMONS UPON PSALM cxix. 391
then by gazing the heart lusteth, and the body acteth the transgression.
It is more dangerous to see evil than to hear it ; the impression is
greater ; ^the relation of anything doth not affect us so much as the
sight of it. Those that hear of the fury of wars, firing of houses,
ravishing of virgins, killing and wounding of men, and the like, can
not have so deep a sense of those things as they that see it. The sight
of heaven works more than the report of it ; as Paul, when he had
a sight of these things, was in an ecstasy : the look doth immediately
work on the heart. Well, then, it is dangerous to fix the eye on
•enticing objects, for it exciteth more than hearsay.
[3.] The eye must be looked to, because it hath been the window by
which Satan hath crept in, and all manner of poison conveyed to the
soul. I shall prove it — (1.) Doctrinally ; (2.) Historically.
(1.) I shall give you doctrinal assertions. The eye hath been the
inlet of ail sin ; as uncleanness : 2 Peter ii. 14, * Having eyes full of
adultery, and that cannot cease from sin, beguiling unstable souls/ &c.
In the original, it is * eyes full of the adulteress ; ' and the eye enkindles
impure flames in the heart : Prov. vi. 25, ' Lust not after her beauty
in thy heart, neither let her take thee with her eyelids/ Gazing on the
beauty of women enkindleth foul flames within the breast, and we feel
strange transports of soul when we give way to it. The evil heart is
in its element when it is thus. Then covetousness gets into the heart
by the eye : 1 John ii. 15, ' Love not the world, neither the things that
are in the world : if any man love the world, the love of the Father is
not in him.' And therefore the apostle, when he maketh a division of
sin, he saith, ' For all that is in the world, the lust of the flesh, the
lust of the eyes, and the pride of life, is not of the Father, but is of
the world ; ' because the mind is so secretly enchanted with the love
of those things it beholds, and are represented to it by the external
senses. And Eccles. iv. 8, * There is no end of all his labour, neither
is his eye satisfied with riches ;' that insatiable thirst is enkindled in
the soul by beholding the splendour of outward things ; it is born and
bred and fed by it, and the heart is secretly enchanted with a love to
it, and therefore we must have more of it. Again drunkenness : Prov.
xxiii. 31, ' Look not thou upon the wine when it is red, when it giveth
its colour in the cup, when it moveth itself aright ; ' that is so as to
entice the heart to crave more and more till it cometh to excess. So
€nvy : Mat. xx. 15, 'Is thine eye evil because mine is good ? ' The more
they see and behold the flourishing of others, the more is their evil
disposition nourished.
(2.) Historical instances. Let me begin with the first transgression.
It is said, Gen. iii. 6, * And when the woman saw that the tree was
good for food, and that it was pleasant to the eyes, and a tree to be
desired to make one wise, she took of the fruit thereof/ &c. She was
first corrupted in her sense ; gazing on the fruit with delight, that was
the first sin, before eating. The devil tempted Christ when he sought
to corrupt the second Adam : Mat. iv. 8, ' He taketh him up into an
exceeding high mountain, and showeth him all the kingdoms of the
world, and the glory of them.' He knew the best way to work was
by sight, and though he could not prevail against Christ, he took that
way that was most accommodate^ his purpose. And afterwards wl at
392 SERMONS UPON PSALM CXIX. [S£R. XLIL
an account have we in scripture, how many were wounded by their eyes :
The devil knoweth that is the next way to work upon the heart. So
Potiphar's wife : Gen. xxxix. 7, ' And it came to pass after these
things that his master's wife cast her eyes upon Joseph, and she said,
Lie with me/ There the mischief began ; she pleased herself with
looking on the Hebrew servant. So Achan : Josh. vii. 21, ' When I
saw among the spoils a goodly Babylonish garment, and two hundred
shekels of silver, and a wedge of gold of fifty shekels' weight, then I
coveted them and took them,' &c. First saw, then coveted, then took,
and then hid ; and then Israel falls before the Philistines, and he is
attached by lots and brought to judgment. So Shechern and Dinah :
Gen. xxxiv. 2, ' And when Shechem the son of Hamor the Hivite,
prince of the country, saw her, he took her, and lay with her, and de
filed her/ Seeing always cometh beween the sense and the heart. So
of Samson : Judges xvi. 1, * Samson went to Gaza, and saw there an
harlot, and went in unto her/ So David was ensnared by looking on
Bathsheba : 2 Sam. xi. 2, ' And it came to pass in an evening tide, that
David arose from off his bed, and walked upon the roof of the king's
house ; and from the roof he saw a woman washing herself ; and the
woman was very beautiful to look upon/ That fired his heart, and
brought such mischiefs upon him. Naboth's vineyard was hard by
Ahab's palace, 1 Kings xxi. 1. It was ever in his eye, and therefore
he is troubled and falls sick for it. So how many may thus complain
that their souls have been by their eyes betrayed 1 As Jacob's sheep,
by looking on the rods, brought forth young ones coloured by the rods,
so our actions receive that from the objects we take in by the senses.
Use is to reprove those that are so careless of their senses. When
they are left at random they soon prove the ruin of the soul. Solomon
giveth us the reason of his folly and warping from God : Eccles. iv.
10, * Whatsoever mine eye desired I kept not from them/ I kept not
mine eyes from any toy. Those men lie under the power of sin that
let the boat run with the stream and never use any restraint ; they are
wafted down apace into the gulf of destruction. Those open the gates
to the enemy, and give them free entertainment. ' A man that is care
less of his senses is like a city without walls/ that lies open to all comers.
The heart is a thoroughfare for sin and temptations. But because
most men, yea, good men, have and may miscarry this way, whereby
great mischiefs may come upon them, let me produce some considera
tions that they may see their folly that let their hearts run at random.
1. Foul sinners1 are awakened which we thought long since laid
asleep, when we let the object strike too freely upon the soul. Who
would have thought that David's heart should have been fired by a
look ? It is dangerous to dally with temptations, and to think no-
great harm will come of it. Stones running down hill are not easily
stopped. So here ; when we yield a little to Satan's temptations, he
carries us away by force ; we cannot stop when we please.
2. Evil thoughts will be begotten in us, and they make us culpable
before God, though they break not out into sinful acts. Looking
causeth lusting, and that is adultery before God : Mat. v. 28, ' But I
say unto you, Whosoever looketh upon a woman to lust after her, hath
aQu. 'sins'?— ED.
VER. 37.] SERMONS UPON PSALM cxix. 393-
committed adultery with her already in his heart.' Christ came to
restore the law to its spiritual sense. The Pharisees did not think the
law broken but by outward gross acts and actual defilement ; but
Christ showeth that a wanton look is adultery; an envious look
murders ; the heart consenteth to sin though the body acts it not.
3. By leaving the senses without a guard, evil dispositions are im
pressed upon us secretly. Though we are not aware of any sensible-
disorder for the present, the heart groweth vain and carnal by letting
loose the eye to vanity. Job doth not only take notice of his eyes when
they did stir up carnal thoughts for the present, Job xxxi. 7, but
saith, ' If my eyes have walked after my heart, and if my steps have
turned out of the way ; ' he speaks twice of the disorders of his eyes.
The heart may be corrupted by the eye, and therefore it concerns you
to set a guard upon the senses : Prov. iv. 25, ' Let thine eyelids look
on, and thine eye straight before thee/ Let us mind our business,
which is to go to heaven ; whereas by gazing and wandering the heart
comes to be enchanted with earthly things.
4. By wandering and letting loose the eye the heart is distracted in
duty. Distraction in duty is a great and usual evil, and one cause of
it is the curiosity of the senses. How often do we mingle sulphur
with our incense, and come to worship God having our hearts to the
ends of the earth ! Men let loose their eyes, and then away go their
hearts ; and therefore, as Solomon saith, ' Take heed to thy foot when
thou enterest into the house of God,' Eccles. v. Many come hither
merely to see and to be seen, and to display their vanity by their vain
attire. How many are there that let loose their eyes to vanity, when
they should give up their ears to the counsel of God ! Some dress up
themselves in such vain attire and indecent fashions to draw the eyes
of others to gaze upon them ; this is a great affront to God's worship;
Solomon saith, Prov. xvii. 24, ' The fool's eyes are to the ends of the
earth.' One cause of distraction is the curiosity of the senses ; our
eyes run to and fro, and then our hearts wander and rove from the
business we are about. It is a strange constancy and fixedness that is
spoken of the priests at Jerusalem, that when Faustus, Cornelius, and
Furius, and Fabius broke into the city with their troops, and rushed
into the temple ready to kill them, yet they went on with the rites of
the temple, as if there had been no such thing. And strange is that
other instance of the Spartan youth, that held the censer to Alexander
while he offered sacrifice. A coal lighting upon his arm, he suffered
it to burn there rather than by any crying out of his disturb that
worship. These instances are a shame to Christians, that we do not
more fix our hearts when we are in the service of God.
Use 2. The second use is to press us to this piece of mortification,
even to ' turn away your eyes from beholding vanity.' To help you in
it you must —
1. Take Job's course : Job xxxi. 1, * I made a covenant with my
eyes/ Job and his eyes were in covenant ; there was a covenant be
tween heart and eyes. Eyes, be you faithful to my soul, that there be
nothing that may stir up carnal and impure thoughts, that there
be no unclean objects that may fire my heart. Oh, the fool-hardiness
of this age ! Some will smile at this kind of discipline, to be so strict
394 SERMONS UPON PSALM CXIX. [SEE. XLII.
and precise. Why, is sin grown less dangerous, or is man's nature
more wise and strong, or are we better fortified against temptations ?
Are our hearts in a better posture than the servants of God of old ?
Surely not ; and therefore set a watch upon your eyes, that sin break
not in upon your heart.
2. Consider the vanity of the things we dote upon and take in by
the eyes. So saith David, ' Turn away mine eyes from beholding
vanity.' They are poor vain perishing things, yet they suit too well
with our senses. And consider what Solomon saith of these things,
t Wilt thou set thine heart upon that which is not ?' We inflame our
hearts with these things, and lust putteth a lovely face upon the object
that suiteth with it ; but alas ! what are they ? Whatever they seem
to the beholder, it is but vanity : Ps. xxxix. 6, ' Man flattereth himself
in a vain show.' All the splendour and beauty of it is but vain:
1 Cor. vii. 31, ' The fashion of this world passeth away;' it is but an
empty thing, flying bubbles. Though the world is of some use to us in
our pilgrimage, yet poor things they are, as that for them we should
neglect our duty to God, and grow less lively therein, or have our
hearts withdrawn from God. It is the temptation that maketh them
seem comely. When these alluring vanities are before our eyes, lust
puts a gloss upon them. But consider what they are indeed, and in
comparison of those things from which they tempt you, namely, heaven
and eternal blessedness.
3. Consider the cursed issue of these things, of letting loose thy
eye and heart to vanity. When you please the eye you wound the
heart, and make you unfit for your great account : Eccles. xi. 9, ' Re
joice, 0 young man, in thy youth, and let thy heart cheer thee in the
days of thy youth, and walk in the ways of thy heart, and in the sight
of thine eyes : yet know that for all these things God will bring thee
to judgment.' Go, drench and steep thy soul in carnal delights ;
when thy wandering and wanton eye doth influence the lusts of thy
heart, and they begin to boil up, when thou hast not denied thyself
anything thy heart can wish and thine eye look upon, put in a little
cool water to stop the boiling and raging of thy lust ; remember that
God will bring thee to judgment; though thou dost now smother
thy convictions, and drown thy reason in these sensual delights, yet
God will call thee to an account for all thy time, and parts, and
strength, and wit, and talents intrusted with thee.
4. Pray, as David doth here, ' Turn away mine eyes.' He calleth
upon God for the assistance of his grace ; and Ps. cxli. 3, ' Set a
watch upon the door of my lips.' He that bendeth and inclineth the
heart by his grace to look after better things, must also bridle the
senses. It is lust sets the eye awork, and causeth a deep complacency
and delight in carnal things, and that is cured only by God's grace,
Mark x. 27 ; therefore go and beg this mercy of him.
5. Constant watchfulness. Alas ! we cannot open our eyes but we
meet with a temptation, a door open for Satan to enter by ; therefore
we had need diligently and constantly to watch, especially when lusts
are like to be stirred. Lot's wife might not look towards Sodom, but
Abraham was bidden to look upon it. It was no temptation to him,
but it was to her ; she had her heart hankering after it, Gen. xix. 17,
VER. 37.] SERMONS UPON PSALM cxix. 395
compared with ver. 28. When we are in danger of a temptation, we
should keep a severe and strict hand upon the senses, that they may
not dwell unnecessarily upon alluring objects.
6. We have renounced the pomps and vanities of the world in
baptism, and shall our eyes and hearts run after them*? This is
implied in our baptism, for baptism is called 'the answer of a good
conscience towards God/ 1 Peter iii. 21. It is an answer to God's
demand in the covenant. God puts us to the question whether we
will renounce the world and the vanities and pleasures thereof. Now,
when we have renounced these things, shall our eyes and our hearts
run after them ? shall we turn the senses against God who gave us
the use of them ? yea, against our souls ? To shame you that have
been no more faithful to your baptismal vow, consider what heathens
have done. Basil relateth that Alexander, a young man, in the heat of
blood and in the flower of his age, refused to see Darius's daughter.
It is a shame, saith he, for him that hath conquered so many men to
be conquered by a woman. It is said of some heathen that he put out
his eyes that they might not be a snare to him. We have grace that
we may not use such violence to our nature, but certainly the eyes of
our lusts should be put out ; you see our baptism engageth us. If
heathens, those that never came under such an engagement to God, if
they by the light of nature saw that the guarding of the senses was a
help to the soul, it concerns us much more to renounce the pomps and
vanities of the world.
Secondly r. We come to the request, ' Quicken thou me in thy way/
By quickening is meant the actuation of the spiritual life ; he beggeth
grace to perform his duty to God with cheerfulness, liveliness, and
zeal.
Doct. Quickening is very necessary for them that would walk in
God's ways.
I shall not consider it here as a prayer to God, or as it is a blessing
to be asked of God, but as it is necessary to obedience ; and here I
shall inquire —
1. What quickening is.
2. Show the necessity of it.
First, What quickening is. It is put for two things — (1.) It is put
for regeneration or the infusion of grace ; (2.) For the renewing the
vigour of the life of grace, the renewed influence of God, whereby this
grace is stirred up in our hearts. First, for regeneration or the in
fusion of grace : Eph. ii. 1,2,' When we were dead in trespasses and
?ins, yet now hath he quickened us.' Then we are quickened or
made alive to God when we are new born, when there is a habitual
principle of grace put into our hearts. Secondly, Quickening is put
for the renewed excitation of grace, when the life that we have received
is carried on to some further increase; and so it is twofold, either by
way of comfort in our afflictions, or enlivening in a way of holiness.
1. Comfort in afflictions ; and so it is opposed to fainting, which ~'s
occasioned by too deep a sense of present troubles, and distrust of God
and the supplies of his grace. When the affliction is heavy upon us,
\ve are like birds dead in the nest, and are so overcome that we have
no spirit or courage in the service of God : Ps. cxix. 50, ' This is my
396 SERMONS UPON PSALM CXIX. [SEE. XLII.
comfort in affliction, for thy word hath quickened me.' Then we are
said to be quickened when he raiseth up our hearts above the trouble,
by refining our suffering graces, as faith, hope, and patience. Thus
he is said to ' revive the contrite one/ Isa. Ivii. 15 ; to restore com
fort to us, and to refresh us with the sense of his love.
2. There is a quickening in duty, which is opposed to deadness of
spirit, which is apt to creep upon us, that is occasioned by negligence
and slothfulness in the business of the spiritual life. Now, to quicken
us, God exciteth his grace in us. An instrument, though never so
well in tune, soon grows out of order. A key seldom turned rusts in
the lock ; so graces that are not kept awork lose their exercise and
grow lukewarm, or else it is occasioned by carnal liberty or inter
meddling with worldly things. These bring a brawn and deadness
upon the heart, and the soul is depressed by the cares of this world :
Luke xxi. 34, ' Now, when you are under this temper of soul, desire the
Lord to quicken you by new influences of grace.
Secondly, Let me show the necessity of this quickening, how need
ful it is.
1. It is needful, for without it our general standing is questionable,
whether we belong to God or no : 1 Peter ii. 5, ' Ye are living stones
built up into a spiritual house.' It is not enough to be a stone in
Christ's building, but we must be living stones ; not only members of
his body, but living members. I cannot say such a one hath no
grace; but when they have it not it renders their condition very
questionable ; a man may be living when he is not lively.
2. Without it we cannot perform our duties aright. Religion to a
dead heart is a very irksome thing. When we are dead-hearted we
do our duties as if we did them not in our general course of obedience.
We must go to God : Ps. cxix. 88, ' Quicken me after thy loving-
kindness, so shall I keep the testimonies of thy mouth.' Then we do
good to good purpose indeed. It is not enough for us to pray, but we
must pray with life and vigour : Ps. Ixxx. 18, ' Quicken me, and I
will call upon thy name/ So we should hear with life, not in a dull,
careless fashion, Mat. xiii. 15.
3. All the graces that are planted in us tend to beget quickening ;
as faith, hope, and love ; these are the graces that set us awork, and
make us lively in the exercise of the spiritual life : ' Faith that works
by love/ Gal. v. 6. It sets the soul awork by apprehending the sense
of God's love ; whereas otherwise it is but a dead faith, 1 James ii. 16.
Then for love, what is the influence of that ? It constrains the soul,
it takes the soul along with it, 2 Cor. v. 14, and Rom. xii. 1. And
then hope ; it is called * a lively hope,' 1 Peter i. 3. All grace is put
into us to make us lively ; not only the grace of sanctification, but the
grace of justification is bestowed upon us for this end, that we may be
cheerful in God's service : Heb. ix. 14, ' How much more shall the
blood of Christ purge our consciences from dead works, that we may
serve the living God?' Sin and guilt make us dead and heavy-
hearted ; but now the blood of Christ is sprinkled upon the conscience,
and the sentence of death taken away, then we are made cheerful to
serve the living God. Attributes are suited to the case in hand ; he
is called the living God, because he must be served in a living manner.
VER. 37.] SERMONS UPON PSALM cxix. 397
4. All the ordinances which God hath appointed are to get and in
crease this liveliness in us. Wherefore hath God appointed the
word ? Isa. Iv. 3, ' Hear and your souls shall live/ It is to promote
the life of grace, and that we may have new encouragement to go on
in the" ways of God. Moses, when he received the law, is said to re
ceive 'the lively oracles of God/ Acts vii. 38. So the doctrine of
Christ ; they are all spirit and life, and serve to beget life in us. As
the redemption of the world by Christ, the joys of heaven, the tor
ments of hell, they are all quickening truths, and propounded to us to
keep us in life and vigour. The Lord's Supper, why was that ap
pointed ? There we come to taste the flesh of Christ, who was given
for the life of the world, John vi. ; that we might sensibly exercise
our faith upon Christ, that we might be more sensible of our obliga
tions to him, that we might be the more excited in the diligent
pursuit of things to come.
Use 1. Is reproof. David considereth the dulness and deadness of
his spirit, which many do not, but go on in a cold track of duties, and
never regard the frame of their hearts. It is a good sign to observe
our spiritual temper, and accordingly go to God. Most observe their
bodies, but very few their souls. If the body be ill at ease or out of
order, they complain presently ; but love waxeth cold, and their zeal
for God and delight in him is abated, yet they never lay it to heart.
Use 2. To exhort us to get and keep this lively frame of heart.
1. Get it, pray for it. Liveliness in obedience doth depend upon
God's blessing; unless he put life and keep life in our souls, all
cometh to nothing. Come to God upon the account of his glory:
Ps. cxliii. 11, 'Quicken me, 0 Lord, for thy name's sake; for thy
righteousness' sake bring my soul out of trouble.' His tender mercies :
Ps. cxix. 156, ' Great are thy tender mercies, 0 Lord ; quicken me
according to thy judgments.' Come to him upon the account of
Christ : John x. 10, ' I am come that they might have life, and that they
might have it more abundantly ; ' and John vii. 38, ' He that believeth
on me, as the scripture hath said, out of his belly shall flow rivers of
living water.' Every new act of faith draweth from Christ some in
crease of spiritual life.
2. Stir up yourselves : Isa. Ixiv. 7, ' There is none that calleth upon
thy name, that stirreth up himself to take hold of thee ;' 2 Tim. i. 6,
4 Wherefore I put thee in remembrance that thou stir up the gift of
God which is in thee by the putting on of my hands ;' Ps. xlii. 5,
* Why art thou cast down, 0 my soul ? and why art thou disquieted
within me ? Hope thou in God, for I shall yet praise him for the
helps of his countenance.' We have liveliness enough in all busi
nesses of secular concernment. Consider what the business is that we
are about. It is about our everlasting estate, whether we shall live
for ever in heaven or hell ; and shall we trifle here ? You had life in
a way of sin ; worldly men are lively. How dishonourable a thing is
it to serve the living God with a dead heart ? A lukewarm frame is
hateful to God: Kev. iii. 16, ' Because thou art lukewarm, and neither
cold nor hot, I will spew thee out of my mouth/ Take heed you do
not lose quickening, and that —
[1.] By our corruption, by any heinous sin : Ps. li. 10-12 ' Create
398 SERMONS UPON PSALM CXIX. [SEE. XLIII.
in me a clean heart, 0 God, and renew a right spirit within me ; cast
me not away from thy presence, and take not thy Holy Spirit from
me : restore unto me the joy of thy salvation, and uphold me with
thy free Spirit.' The spirit is a tender thing. A wound in the body
lets out the life-blood.
[2.] By an inordinate liberty in worldly pleasures : 1 Tim. v. 6,
' But she that liveth in pleasure is dead while she liveth.' Vain com
pany, vain speeches, and the like, these things shun and avoid, but,
Heb. x. 24, ' Let us consider one another to provoke unto love and to
good works;' let us follow good examples. We grow formal and
slight by imitation. Others profess religion, and yet are dead-hearted
and vain, and so are we. The idolaters encouraged one another : Isa.
xli. 6, 7, ' They helped every one his neighbour, and every one said to
his brother, Be of good courage; so the carpenter encouraged the
goldsmith, and he that smoothed with the hammer him that smote
the anvil.' We should encourage one another in the way of godli
ness, and keep up a lively frame of heart towards God, and pray with
the Psalmist in the text, ' Turn away mine eyes from beholding
vanity, and quicken thou me in thy way.'
SEKMON XLIII.
Stdblish thy word unto thy servant, who is devoted to thy fear. —
VER. 38.
IN these words observe —
1. A request, stdblish thy word unto thy servant.
2. A motive to enforce it, who is devoted to thy fear. The motive
is taken from the qualifications and disposition of the person who makes
the request.
In the request you have —
1. The matter prayed for, stdblish thy word.
2. The person for whom, unto thy servant, that is, unto me who
am so.
I shall begin with the first of these, the benefit asked, ' Stablish
thy word.' David, that had prayed before, ' Stablish me according to
thy word/ ver. 28, now saith, ' Stablish thy word unto me.'
By the word is meant the word of promise. Now the promise of
God is established when it is confirmed and made good : 2 Cor. xiii.
1, ' In the mouth of two or three witnesses shall every word be estab
lished,' that is, accounted valid and firm ; and 2 Sam. vii. 25, when
he speaks of God's promises he prays, * Stablish it for ever, and do as
thou hast said/ Look, as on the one side we are said to establish the
law of God when we observe it ; for so it runs, Deut. xxvii. 26, ' Cursed
be he that confirmeth,' or ' establisheth not all the words of this law
to do them.' The law is then confirmed when it hath its force and
effect upon us ; whereas otherwise, when they observe it not, it is said
to be void. That sentence is repeated by the apostle thus : Gal. iii.
10, ' Cursed is every one that continueth not in all things which are
VER. 38.] SERMONS UPON PSALM cxix. 399
written in the book of the law to do them/ Well, then, the promise
is established when it is made good.
Quest. But why doth David pray thus, ' Stablish thy word to me/
since God's word is most certain and stable in itself, so as it cannot be
more ? 2 Peter i. 19, ' We have a more sure,' or ' a more stable word
of prophecy,' as the word signifies. How can the word be more stable
than it is ?
Ans. I answer — It is sure in regard of God, from whom it comes,
and in itself. In regard of the things propounded, it cannot be more
or less stable, it cannot be fast and loose ; but in regard of us, it may
be more or less established. And that two ways —
1. By the inward assurance of the Spirit increasing our faith.
2. By the outward performance of what is promised.
1. By the inward assurance of the Spirit, by which our faith is
increased. Great is the weakness of our faith, as appears by our
fears, doubts, distrusts ; so that we need to be assured more and more.-
We need say with tears, as he doth in the Gospel, Mark ix. 24, ' Lord,
I believe ; help thou mine unbelief/ and to cry out with the apostles,
1 Lord, increase our faith,' Luke xvii. 5. There is none believeth so
but he may yet believe more. And in this sense the word is more
established when we are confirmed in the belief of it, and look upon it
as a sure ground for faith to rest upon.
2. By actual performance, when the promise is made good to us.
Every event which falls out according to the word is a notable testi
mony of the truth of it, and a seal to confirm and strengthen our
faith. Three ways may this be made good : —
[1.] The making good of some promises at one time strengthens our
faith in expecting the like favour at another. Christ was angry with
his disciples for not remembering the miracle of the loaves, when they
fell into a like strait again : Mat. xvi. 9, ' Do ye not yet understand,
neither remember the five loaves ? ' &c. We are to seek upon every
difficulty ; whereas former experience in the same kind should be a
means of establishment to us : 2 Cor. i. 10, ' He hath delivered, and
doth deliver ; in whom we trust that he will yet deliver us/ In teach
ing a child to spell, we are angry if, when we have showed him a letter
once, twice, and a third time, yet when he meets with it again still he
misseth ; so God is angry with us when we have had experience of his
word in this, that, and the other providence, yet still our doubts return
upon us.
[2.] The accomplishment of one promise confirms another ; for God,
that keepeth touch at one time, will do so at another : 2 Tim. iv. 17,
' I was delivered out of the mouth of the lion ; and the Lord shall
deliver me from every evil work, and preserve me blameless unto his
heavenly kingdom/ In such a strait God failed not, and surely he
that hath been true hitherto will not fail at last.
[3.] When the word is performed in part, it assureth us of the per
formance of the whole ; it is an earnest given us of all the rest : 2
Cor. i. 10, ' For all the promises of God in him are Yea, and in him
Amen/ A Christian hath a great many promises, and they are a-per-
fonning daily. God is delivering, comforting, protecting him, speak
ing peace to his conscience ; but the greater part are yet to be
400 SERMONS UPON PSALM CXIX. [SER. XLIII.
performed. Present experiences do assure us of what is to come.
Thus, ' stablish thy word/ that is, make it good by the event, that I
may learn to trust another time, either for the same or other promises,
or accomplishment of thy whole word.
Doct. That it is a matter of great consequence to have the word
of God established to us, or to be confirmed in a certain belief of his
promises.
David asketh it here as a very necessary thing, ' Stablish thy word
unto thy servant/ Give me, Lord, to look upon it as a stable and firm
thing. This will appear if you consider the conveniency, necessity,
utility, and profit of this establishment.
1. The conveniency and suitableness of it. It is very convenient
that we should build strongly upon a strong foundation, that sure
truths shall be entertained with a certain faith, and things taken as
they are uttered. There is certitudo objecti, a certainty of the object
itself; and certitudo subjecti, the certainty of the subject, our being
persuaded of the certainty of it. The one warrants the other, and
both are necessary to our comfort ; that is, as the word is certain in
itself, so it should be certain to us. No matter how strong the found
ation be, if the building upon that foundation be weak, down it
falleth. The word of God is stable in itself, but if we are not per
suaded it is so, we are soon shaken with temptations. To stay a ship
from being tossed upon the rocks, it is necessary the anchor-hold be
good itself, and be fastened upon somewhat that is firm ; therefore,
Heb. vi. 18-20, the apostle speaks first of the stability of the ground,
and then of the strength of the anchor. There is a firm rocky ground
to build upon, the immutable promises of God ; and a solid strong
anchor, which is our faith and affiance. As faith without the promises
is nothing but groundless and fruitless conceit, so the promises yield
us no comfort without faith. ' The promises are Yea and Amen in
Christ,' 2 Cor. i. 20 ; and then presently, ' Now he which stablisheth
us with you in Christ is God/ It is not sufficient that the promises
be established, but we must be established upon them. They are Yea
and Amen in Christ ; but what is that to us ? God may lose the
glory of his truth, and we the comfort, if we be not established.
2. The necessity of it will appear if we consider — (1.) How natural
unbelief is to us all ; and (2.) How weak the faith of most is.
[1.] If we consider how natural unbelief is to us ; it is a sin we suck
in with our milk. When our first parents sinned against God, his
word was not believed, and thereupon the sin was committed, Gen. iii.
4. The devil contradicted that which God delivered with his own
mouth ; his Nay prevails above God's Yea. ' Ye shall not surely
die/ that was that which let in the first sin, and ever since it is very
natural to us : Heb. iii. 12, * Take heed lest there be an evil heart of
unbelief in you, in departing from the living God/ Unbelief is the
special part of the heart's wickedness ; partly because we have wronged
God, therefore are apt to suspect him ; for men are always jealous of
those whom they have wronged, and that they cannot mean well to
them from whom they have received ill. We have wronged God, and
therefore are suspicious of him and of his good-will to sinners. And
partly because the truths of God lie cross to our lusts and carnal in-
VER. 38.] SERMONS UPON PSALM cxix. 401
terest, which maketh us so ready to pick quarrels with him. Ahab
would not hear Micaiah, not because he prophesied false, but evil :
John iii. 20, ' They will not come to the light, lest their deeds should
be reproved/ I say, such strict rules, such close and quickening truths,
as God hath published in the gospel, men could wish they were not
true ; that there were no heaven, nor hell, nor world to come ; and
therefore, because it lies so cross to our lusts, our wishes gain upon our
understanding and blind us, and we are not apt to believe these things.
Who will close with that which makes against him ? Men, that are
loath the word of God should prove true, are therefore slow of heart to
believe it, Luke xxiv. And partly, because ever since we were born
we have been trained up to live by sense ; and are affected only with
the things we see, hear, and feel ; and therefore are little skilled in
faith, which is ' the evidence of things not seen,' Heb. xi. 1, which
carrieth us to things above sense to the concernments of ano|iher_woiliL— '
In short, then, for these reasons, because it is natural to us to live by
sense, to indulge our own lusts, and to suspect those whom we have
wronged, therefore unbelief of God is so rife in the world.
[2.] The necessity of establishment in the word of God will appear
if we consider how weak the faith of most is. There are few that
entertain the word as a sure and certain truth. There are several de
grees of assent ; there is conjecture, opinion, weak faith, and faith that
is stronger, and that which comes up to an assurance of understand
ing, as the apostle calls it. There is conjecture, or a lighter inclina
tion of the mind to the word of God, as possibly or probably true ; a
suspicious knowledge of things, or bare guess at them, when we go no
higher than It may be so, that all this is true which God hath spoken
concerning Christ and salvation. There is beyond this opinion, when
the mind is more inclined to think it true, when we are so convinced
of the truth of it that we are not able reasonably to contradict it ; we
think it true ; but there is still a fear of the contrary, that it is not true,
which prevails over us, and taints our practice, and weakens our affec
tions, and withdraws them from things to come. Then beyond this
there is faith, or a firm and undoubted persuasion of the truth of
God's word, which also hath its latitude. There is weak faith, which
hath its incident doubts. And there is beyond this, ' receiving the
word in much assurance/ as the expression is, 1 Thes. i. 5. Still we
may increase higher in the degree of our assent ; for in this life there
is never so much but there may be more, there is not so much faith
but there may be more. There is something lacking to our faith, and
it is not easy to grow up to the riches of the full assurance of under
standing. The best have but a fluctuating doubting knowledge of
spiritual truths, not a full assurance and persuasion of them. There
fore we need to ask establishment.
3. Consider the utility and profit of it. When once the word is
established to us, we shall know how to live and how to die, and upon
what terms to maintain comfort and holiness ; whereas otherwise men
live loosely and carelessly : Heb. iv. 2, ' The word profited not, not
being mixed with faith in them that heard it.' Until the word of God
be owned as a divine and infallible truth, it hath no efficacy upon us.
When it is received merely by conjecture, as a possible truth, it works
VOL. vi. 2 c
402 SERMONS UPON PSALM CXIX. [SEB. XLIIL
but weakly. Ay! but then it profits when we receive the word of God
as the word of God, as a certain truth ; when the soul comes to de
termine, Surely these are truths in which I am deeply concerned, upon
which my eternal life or death doth depend. Without this God can
have no service, and we no comfort, but are at a great uncertainty
of spirit. On the other side, let me tell you that all our coldness in
duty, and ail our boldness in sinning, it comes from unbelief.
[1.] Our coldness in duty. What is the reason, when God offereth
such great things to us as the eternal enjoyment of himself, glory,
comfort, and happiness as much as heart can wish, that men are so
dead-hearted, lifeless, and careless in the ways of God? when our
work is so good, our ways so excellent, what is the reason of all our
coldness and carelessness in the profession of religion ? We have not
a lively sense of eternity ; we do not believe God upon his word. If
we did, it would put life into us. Saith the apostle, Phil. iii. 14, ' This
one thing I mind, and I press towards the mark/ Why ? ' For the
prize of the high calling of God in Jesus Christ.' When we mind
our work, seriously and above all other things, not superficially and
by the by, when we can see the prize of our high calling, as to run
and hold the eye upon the mark, then he presseth onward that he may
not lose the garland. So when we feel the rewards of grace, when we
are persuaded of them, this puts spirit into us, and encourageth us
against all deadness and faintness. Ay ! press onward then with a
great deal of vehemency and earnestly. So 1 Cor. xv. 58, ' Be ye
steadfast and unmoveable, always abounding in the work of the Lord/
Here is the description of a godly man. How shall we do to keep the
heart in such an earnest frame ? By a sound belief of the promises ;
for so it follows, ' Forasmuch as you know that your labour shall not
be in vain in the Lord/ If holiness doth not flourish, there is a worm
at the root, atheism and unbelief lies at the heart, and the want of
such an assent to those great and glorious promises which God hath
made known to us in Christ.
[2.] Our boldness in sinning. Why do men go on securely in ways
of disobedience against God ? Because they do not know whether the
word be true, yea or nay. If a man had heaven and hell in his eye,
if he were soundly persuaded of these things, certainly he would not
venture the loss of heaven for a trifle ; and would not upon such small
temptations run the hazard of everlasting torments. You cannot
drive an ass, the most stupid creature, into the fire which is burning
before his eyes. So if these things were before our eyes we would not
be so bold with God and so daring as we are. Temptation to sin
must needs prevail with us when we have not faith ; for when the
temptation is strong and faith weak, where are we ? A man will
yield to his base lusts ; for there is present profit, present pleasure, and
we have no undoubted certainty of the rewards of obedience, and of
the promises which are to be set against the temptation. But now,
when we consider we have so great and precious promises, this will
make us cleanse ourselves from all filthiness of flesh and spirit ; we
will not easily sin against God, kick against the pricks, and run upon
danger laid before our eyes : ' In vain is the snare laid in the sight of
a bird.'
VER. 38.1 SERMONS UPON PSALM cxix. 403
Use 1. To reprove us for looking so little after the establishment
of the word. There are many that content themselves with a loose
profession of the name of Christ, but are not established in a sound
belief of the scriptures. Ask them why they are of this and that
religion. They have been taught so, been brought up in it ; and so
they might have been Mahometans upon the same account that they
are Christians, if they had been bred there where the name of Mahomet
is of more request than the name of Christ. But then there are others
that live by guess, and carry on some natural devotion ; but their souls
were never acquainted with the mystery of grace, never soundly estab
lished in it ; they have a conjecture. There are others that can dispute
for their religion, that see a reasonableness in the Christian faith, and
why they should be of this opinion rather than that. Ay ! but their
hearts were never subdued to God. Hath the Spirit established divine
truths upon thy soul, and wrought these things upon thy heart ? hath
it convinced thy judgment, awakened thy conscience, changed thy
heart, given thee any taste of God's love in Christ, drawn thee out of
the world into near and sweet communion with God ? Truths are
by him established to us, and represented with evidence and power,
1 Cor. ii. 4. Alas ! all else we can attain to is but cold and fruitless
notion, which will not warm the heart ; some cursory opinions, that
will not hold thy heart under the awe of God, and guide thee in the
paths of holiness to eternal life ; and therefore rest not in this, that
you have some knowledge concerning Christ and privileges by him.
But are your hearts established ? have you a sense of these truths
wrought in you by the Holy Ghost ?
Use 2. It exhorteth us to use the means whereby the word may be
established.
1. Chiefly observe experiences, how it is accomplished in the course
of God's providence, and inward feeling of thy own heart. What
answers of prayer have you when you have been wrestling with God
and putting his promises in suit at the throne of grace ? Every day
God is fulfilling one promise or another, to train us up- to look for
more at his hands. That we may trust him for our inheritance and
our final blessing, he first giveth us a proof of his truth in lesser
matters. The more you observe the dealings of God with your own
souls, and the fulfilling his word to you, the more will your heart be
confirmed against atheism, and established in the belief of the divine
authority of the scripture. It concerns us much to look to this, that
our hearts be firmly settled against atheism, especially when such
errors are abroad, and divisions in the church, and the name of God
is blasphemed. Now, by these daily mercies doth God stablish his
word, make it good to your souls : Ps. xviii. 30, ' The word of the
Lord is a tried word.' There is more than letters and syllables; God
standeth to it, it is ' a tried word.' When you have challenged him
you have found the scripture fulfilled upon appeals to God and applica
tions to the throne of grace. When you have been pleading with
God ; Lord, is not this thy handwriting, the promises thou hast made
to thy people? the Lord hath answered this from heaven, and said,
Yea, this is my promise. He hath given in an answerable promise.
2. It engageth you to dependence and assurance of faith : Ps. ix.
404 SERMONS UPON PSALM CXIX. [SEB. XLIII.
10, ' They that know thy name will put their trust in thee ; for thou,
Lord, hast not forsaken them that seek thee/ Whosoever hath observed
God's dealings will see God is to be trusted, he may be depended upon
if he hath said anything in his word — ' they that know thy name,'
they that have acquainted themselves with God and the course of his
dispensations. The promises will not lie by as a dead stock : Ps. cxvi.
1, 2, * God hath heard my voice and my supplications, therefore will I
call upon him as long as I live.' This is that which will quicken you
to rejoice in God and to a holy thankfulness, when you compare his
word with the effects of it, when you see how it is made good : Ps.
Ivi. 10, ' In God will I praise his word ; in the Lord will I praise his
word.' A single mercy is not so much, nor so engaging upon our
hearts to thankfulness, as when observing the mercy hath been the
fruit of a promise. This hath been the practice of God's saints ; Joshua
takes notice of it : Josh, xxiii. 14, * Not one thing hath failed of all
the good things which the Lord your God spake concerning yon ; '
1 Kings viii. 56, ' There hath not failed one word of all his good
promises, which he hath promised by the hand of Moses his servant/
You will often find the very letter of the promise made good in the
course of God's dealings, and if you would but observe his daily provi
dence, you would be trained up in more waiting upon God for your
final blessings.
Secondly, Let us come to the person for whom he prays, ' Stablish
thy word ; ' but to whom ? ' To thy servant/ Here note —
Doct. That particular application of general promises is necessary.
This word which he would have to be established was most likely
to be a promise of sanctification ; for in the former verse he had
prayed for mortification and vivification, and now for sanctification.
But be it any other promise, certainly that word which was made to
others was likewise made to me, as if he had been specified therein by
name. Thus must general truths be taken home by particular applica
tion, that they may lie the closer to our hearts. Ps. xxvii. 8, the
offer of God's favour is general, ' Seek ye my face ; ' but the applica
tion is particular to himself, ' Lord, I will seek thy face ; ' David takes
it as spoken to him in particular. So Ps. cxvi. 15, f Precious in the
sight of the Lord is the death of his saints ; ' and then, * Truly, Lord,
I am thy servant, and the son of thy handmaid/ The comfort con
cerned all God's children. The life and death of the saints is very
precious in the eyes of God ; he hath a particular care over them, and
tells all their bones. Now, Lord, saith David, let me have the comfort
of this promise ; I am thy servant. So 1 Tim. i. 15, ' This is a faithful
saying,' &c., ' whereof I am chief/ This holy art should we learn of
creeping under the covert of a promise, and working ourselves by faith
into the comfort of it.
But rather, secondly, you may observe the character that he puts
upon himself, Thy servant. David was a king, but at the throne of
grace he styles himself God's servant, the fittest title that he could use
when he prays for grace.' Hence note —
Doct. He that is a servant of God may seek and expect grace from
him.
Here I shall show —
VER. 38.] SERMONS UPON PSALM cxix. 405
1. Who is God's servant.
2. Why we must use this plea when we come to have promises
accomplished.
1. Who is God's servant? I answer — He that dedicates himself
to God's use, and he that lives under a sense and conscience of his
dedication.
[1.] He that dedicates himself to God's use. We are God's servants
by covenant and voluntary contract. It is true our service is due to
him upon other accounts, but we enter into it by contract. It is due
by virtue of creation, for he made us out of nothing ; therefore we
owe him all that we have, and thus all creatures were made for God's
service: Ps. cxix. 91, 'They continue this day according to thine
ordinances ; for all are thy servants.' Heaven and earth, and sun and
moon, and stars, and beasts, and every creeping thing, and every plant
and herb, they all serve God according to the ends for which they
were made. But especially men and angels ; they were made for God's
use immediately. Other things were made ultimately and terminately
for God ; man immediately for God, Ps. ciii. 21. The angels are his
ministers, and so is man God's servant. And then by the right of
redemption ; we are bound to serve him as the captive was to serve the
buyer ; he that bought another out of slavery, all his time and strength
belonged to him : 1 Cor. vi. 20, * Ye are bought with a price, there
fore glorify God with your souls and bodies.' But this shows only
dejure what we ought to be ; we ought all to be God's servants, as he
created us, and redeemed us by the blood of Christ. But de facto
none are his servants but those who resign and yield up themselves
to his use : Kom. vi. 13, * Yield up yourselves to the Lord.' God will
have his right and title confirmed by our consent, and therefore he
that is a servant of God one time or other hath entered into covenant
with God, he hath consented to yield up himself to walk with God in
a strict obedience. All that thus yield up themselves to be God's
servants they do it with shame ; they are ashamed they did no sooner
think of their creator, in their youth, at their first coming to the use of
reason, and think of him that bought them by his blood : 1 Peter iv.
3, ' For the time past of our lives may suffice us to have wrought tho
will of the Gentiles/ &c. They have too long dishonoured God,
destroyed their own souls, and kept their creator out of his right.
And they do it too with a sense of God's love, in the new title he hath
by redemption : 2 Cor. v. 14, 15, ' For the love of Christ constrains
us,' &c.
[2.] He is one liveth under a sense and conscience of his dedication,
not as his own, but God's /When you have given up yourselves to
God's service, you must not walk as you list, but as your master pleas-
eth. Aristotle makes it the property of a servant to be one that can
not live as he would, that hath no will of his own, but hath given up
himself to be commanded and directed by another, and sometimes con
trary to his own inclination. / They are rebels and not servants that
said ' Our tongues are our own/ Ps. xii. 3. Your tongues are not your
own to speak what you please, nor your hearts your own to think what
you please, nor your hands your own to do what you please. You are
God's servants, therefore must be wholly at his will. The angels, that
406 SERMONS UPON PSALM CXIX. [SEB. XLI1I.
are God's ministers, when they are described, they ' do his pleasure/
Ps. ciii. 21. So your business is to do the will of God ; not to please
yourself, men or the flesh, but to please God, to do the will of God,
without any respect to your own inclinations and worldly interests ; and
therefore your hearts will rise against sin upon this account, when you
are tempted to do anything that is contrary to the will of God : Oh !
I am not my own ; these members are Christ's. You look upon every
thing as God's, to be employed to his service.
2. Those that would have the word to be established, why must they
be servants of the Lord ?
[1.] God doth not look to the work, but to the qualification of the per
son. God will not accept a man for one good work, one prayer ; but
he looks to the qualification of his person. ' The prayer of the wicked
is an abomination to the Lord,' Prov. xxviii. 9. How is that ? Not
only when it is managed in a careless fashion, when a wicked man
prays wickedly. No ; let him do his best ; for it is said, Prov. xxi. 27,
' The sacrifice of the wicked is an abomination ; how much more when
he bringeth it with a wicked mind ? ' At best it is an abomination ;
God will not accept of a sacrifice at his hands ; and therefore the quali
fication of the person is to be regarded when we pray for a blessing
promised, James v. 16. There is the qualification of the prayer ; it
must be ' fervent, effectual ; ' a prayer driven with life and motion, that
hath spirit and life. Ay ! but it must be of ' a righteous person.' As
naturalists speak of a jewel which, if put into a dead man's mouth,
loseth all its virtue and efficacy, so prayer in the mouth of a wicked
carnal man loseth its efficacy with God. When one that had revolted
from the Romans sent gifts to the Roman general, he made him this
answer, He should first return to his obedience to the state of Rome.
So God saith to wicked men, first let them be God's servants, and then
they shall have the blessing of his promises.
[2] It is agreeable to the covenant, for the covenant is mutual : ' I
will be your God, and you shall be my people.' All promises relate to
a covenant. Now, in every covenant there is ratio dati et accepti —
something required as well as something given, for it binds mutually ;
therefore if we would have God give us grace, we must yield obedience.
Precepts and promises go hand in hand ; and therefore they that
would have promises performed, they must observe precepts, and mingle
resolutions of duty with expectations of mercy. That is the covenant
way of dealing with God ; there must be a sincere purpose and endea
vour to serve God. I am thy servant, therefore stablish thy word to me.
Use. To press you to become God's servants. I might bring motives
both from the time past, present, and to come. (1.) From the time
past. You are obliged to be so. You are his creatures ; you have
life, being, and all things from him. We cannot receive a small kind
ness from man but it doth produce respect ; I am your servant. Shall
a kindness from God less effect us, who made us, and gives us life,
breath, and all things ? We take no notice of wrhat comes from an
invisible hand. Here is the wonder, that the great God, who hath no
need of us, so often provoked by us, that is of such excellent majesty, so
far above us, should take notice of us. Therefore, if God made us,
keeps us, and maintains us from day to day, and abaseth himself
VEK. 38.] SERMONS UPON PSALM cxix. 407
to behold us, to look after us, this should engage us. (2.) And then
from what is present. The honour that is put upon you ; it is a great
advancement to be God's servant. The meanest offices about princes
.are accounted honourable. Jesus Christ himself as mediator he hath
this title put upon him, ' My righteous servant/ Isa. liii. 11 ; and the
angels they are your fellow-servants, Ps. ciii. 21 ; they are called * min-
. isters of God.' Likewise for the present you have free access to
j God : God's servants may stand in his presence, and they have
) liberty to ask anything they need of. The Queen of Sheba said con
cerning Solomon in 1 Kings x. 8, ' Happy are these thy servants, which
-stand continually before thee and hear thy wisdom,' Much more may
it be said concerning God's servants, blessed are those that stand in.
his presence, that have such free leave to hold communion with God ;
to come, and have assurance of welcome whenever they come. (3.)
And for the time to come. God's service will issue itself into everlast
ing blessedness ; God's servants have excellent wages : John xii. 26,
' If any man serve me, he shall be there where I am, and my Father
will honour him.' Christ and his Father will study what honour they
oan put upon him. Therefore be God's servants that you may please
him for the present, and comfortably wait for his everlasting blessing.
Thus I have gone over the first thing, namely the request, ' Stablish
thy word unto thy servant/
Secondly, The motive and argument, ' Who is devoted to thy fear.'
The word may be rendered either which, or ivho, as relating either
to thy word or thy servant.
1. Thy word ; for in the original Hebrew the posture of the verse is
thus, 'Stablish to thy servant thy word, which is to the fearing of thee;'
that is, given that thou mayest be feared, there being in the word of
God the greatest arguments and inducements to fear and reverence and
obey him. The word of God was appointed to this use, to plant the
fear of God in our hearts, and to increase our reverence of God. Not
that we may play the wanton with promises, and feed our lusts with
them. I rather take our own translation as more accommodate, and it
hath such a sense as that, Ps. cix. 4, c But I give myself unto prayer/
In the original it is, ' But I prayer ; ' and ' Stablish thy word to thy
servant, who is to thy fear/ Our translators add, to make the sense
more full, ' addicted/ * devoted to thy fear/ that is, that makes it his
business, care, and desire to stand in the fear of God.
2. Now this is added as a true note and description of God's ser
vants, as being a main thing in religion : Ps. cxi. 10, ' The fear of the
Lord is the beginning of wisdom/ the first in point of order, and it is
the first thing when we begin to be wise, to think of God, to have
awful thoughts of God ; it is a chief point of wisdom, the great thing
that makes us wise to salvation. And it is added as an argument of
prayer : Neh. i. 11, '0 Lord, let thine ear be attentive to the prayer of
thy servants, who desire to fear thy name.' The more any is given to
the fear of God, the more assurance they have of God's love, and readi
ness to hear them at the throne of grace. The point is this —
Doct. That man is indeed God's servant who is devoted to his fear.
There may be weaknesses and failings, but for the main he is swayed
by the fear of God.
408 SERMONS UPON PSALM CXIX. [SER. XLIIL
1. What it is to fear God.
2. Why this is a sure note of God's servant, because it removes all
the lets of obedience.
1. What it is to fear God. There is a servile and a filial fear; a fear
of wrath, which the worst may have : James ii. 19, ' The devils believe
and tremble ; ' and a fear of offending, which the best must have :
Prov. xxviii. 14, ' Blessed is he that feareth alway ; ' a reverent dis
position of heart towards God as our sovereign lord and master, yea,
as our father in Jesus Christ.
For the first of these : —
[1.] A fear of wrath. Every fear of wrath is not sinful ; it is a
duty rather than a sin. All God's children are bound to have a tender
sense of God's wrath or displeasure against sin, to make them awful
and serious in the spiritual life ; as in Heb. xii. 27, * Let us serve God
with reverence and godly fear/ Mark, upon that account and con
sideration, as he is ' a consuming fire ; ' that should have an influence
upon our godly fear ; and Mat. x. 28, * Fear not them that can but
kill the body, but rather fear him which is able to destroy both body
and soul in hell.' The words do not only contain a description of the
person who ought to be feared, but the ground and reason why he is
to be feared ; and therefore it is not simply the fear of wrath that is
sinful, but it is the servility and slavishness of it. Now, what is the
servility and slavishness of the fear of wrath ? Partly when our own
smart and terror is feared more than the displeasing of God ; and they
have a mind to sin but are afraid of hell ; and it is fear accompanied
with hatred. Servile fear, though it keep us from some sins, as a wolf
may be scared from the prey, yet keeps its devouring nature. It is
accompanied with hatred of God : all that fear God they hate him ;
and indeed they could wish there were no God, none to call them to
account ; they could wish he were not so just and holy as he is. And
so here lies the evil of it, not so much fear of wrath, for that is a grace
rightly conversant about its object, but as it tends to this hatred of
God. And partly too servility lies in this, as it makes us shy of God,
and run away from him rather than draw near to him, as Adam ran
into the bushes to hide himself. Holy fear is an awe of God upon the
soul, but that keeps us in a holy communion with him : ' I will put
my fear into their hearts, and they shall not depart from me ; ' but
that fear which makes us fly from God is slavish. And partly as it
hath torment and perplexity in it, and so hindereth us in God's ser
vice : ' Fear hath torment in it.' The fear of wrath, that is a duty ;
but slavish fear is such a fear of wrath which makes us hate God and
shun his presence, and afraid more of wronging ourselves than wrong
ing of God ; and such a fear that hath torment and perplexity in it,
that cannot serve God so cheerfully.
[2.] There is a filial fear, a fear of reverence. This fear of God was
in Christ as mediator, Isa. xi. 1, 2. Among other graces there reckoned
up which do belong to ' Jehovah the branch,' to Christ Jesus, this is
one, ' The fear of the Lord/ Christ as man had a reverent affection to
his Father whom he served, and this fear it continueth to all eternity in
the blessed spirits that are in heaven. The saints and angels have this
kind of fear, a dread of the holy God, and a reverent and awful respect
VEB. 38.] SERMONS UPON PSALM cxix. 409
to his majesty. It is an essential respect which passeth between the
creature and the creator, and can never be abolished. Now, this fear
of reverence consisteth in a high esteem of God, of his majesty, glory,
power, and in the sense and continual thoughts of his presence ; and
then a loathness to sin against God, or to offend in his sight, to do
anything that is unseemly when God is a looker-on. What ! can a
man sin freely that lives in the sight of the holy God, when he hath a
deep sense of his excellency imprinted on his heart ? This is that fear
which is the note of God's servants.
2. This must needs be the note of God's servants, because it is the
great principle that both hindereth us from sin and quickeneth us to
duty. The fear of God is one of the radical and essential graces
which belong to a Christian ; it is a mighty restraint from sin. The
beasts were made to serve man, and how are they held in subjection
and obedience to man ? ' The dread of you/ saith God, * shall be upon
every beast of the earth/ Gen. ix. 2. So we are made for the service
of God. Now, how are we kept in subjection to God ? When the
fear of God is upon our heart, that will not suffer us freely to do any
thing that is displeasing to God : Exod. xx. 20, * God is come to prove
you, that his fear may be before your faces, that you sin not.' It is a
great remedy against all temptation of gain, and worldly profit, and
temporal convenience. Look, as that man that had a fear of the king
upon his heart : 2 Sam. xviii. 12, ' Why didst thou not smite him to
the ground ? ' saith Joab ; and the man answered, ' Though I should
receive a thousand shekels, yet would I not put forth mine hand
against the king's son ; ' just such a fear hath a child of God of his
heavenly king : No ; though I should have never so much offered me
to tempt me from my duty ; no, I dare not, the Lord hath charged
me to the contrary. Or, as when the Rechabites were tempted to
drink wine, pots were brought before them to inflame their appetite :
No ; we dare not. These passages express the workings of heart in
one that fears God; though temptation be present, and never so much
convenience thereby, yet how can they do this wickedness and sin
against God ?
Use. It informeth us who are God's servants ; those that have
most of this fear of God planted in their hearts : Neh. vii. 2, ' He was
a faithful man, and feared God above many.' And then that they
express it in their conversation. God will not take it planted in our
hearts, if we do not obey him in those things that are contrary to our
interests and natural affections. When God tried Abraham that was
to offer his Isaac, Gen. xxii., * Now I know that thou fearest me, since
thou hast not withheld thine only son/ &c. Why ? was Abraham un
known to God before that time ? As Peter told Christ, ' Lord, thou
knowest all things/ Cannot God see the inward springs and motions
of our souls, and what affections are there ? Could not God tell what
was in Abraham ? But now, I acknowledge. For God will not ac
knowledge it in this sense until we express it. They are the true
servants of God that have his fear planted in their hearts, and express
it upon all occasions.
410 SERMONS UPON PSALM CXIX. [SfiB. XLIV.
SERMON XLIY.
Turn away my reproach which I fear ; for thy judgments are
good.— VER. 39.
IN these words you have —
1. A request, take away my reproach.
2. A reason to enforce ii,for thy judgments are good.
First, For the request, ' Turn away/ roll from upon me ; so it sig
nifies. He was clothed with reproach ; now roll from me my reproach.
Some think he means God's condemnatory sentence, which would
turn to his reproach, or some remarkable rebuke from God because of
his sin. Bather, I think, the calumnies of his enemies ; and he calls it
* my reproach/ either as deserved by himself, or as personally lighted
upon him, the reproach which was like to be his lot and portion in the
world through the malice of his enemies : ' The reproach which I fear,'
that is, which I have cause to expect, and am sensible of the sad con
sequences of.
Secondly, For the reason by which this is enforced, * For thy judg
ments are good.' There are different opinions about the formality of
this argument. Some take the reason thus: Let me not suffer re
proach for adhering to thy word, thy word which is so good. But
David doth not speak here of suffering reproach for righteousness'
sake, but such reproach as was likely to befall him because of his own
infirmities and failings. Reproaches for righteousness' sake are to be
rejoiced in. But he saith, This ' I fear ; ' and therefore I suppose this
-doth not hit the reason, neither the other sense, Why should I be
looked upon as an evil-doer as long as I keep thy law and observe thy
statutes? others judge badly of me, but I appeal to thy good judg
ment. Others, by judgments, understand God's dealings: Thou dost
not deal with men according to their desert; thy dispensations are
kind and gracious. Rather thus : by judgments are meant the ways,
statutes, and ordinances of God, called judgments, because all our
words, works, thoughts, are to be judged according to the sentence of
the word. Now these, it is pity they should suffer in my reproach and
Ignominy ; this is that I fear more than anything else that can happen
to me. I think the reason will better run thus : Lord, there is in thy
law, word, covenant, many promises to encourage thy people, and
therefore rules to provide for the due honour and credit of thy people.
Take it so.
I shall, with respect to the necessities of the people of God, insist a
little upon the former clause, and observe this point : —
That reproaches are a usual, but yet a great and grievous, affliction
to the children of God. They are usual, for David saith, ' my reproach.'
Even this holy man could not escape the censures of his enemies ; and
•they are grievous, for he saith, * which I fear.'
First, That they are usual. David often complains of it in this
Esalm, and mentions it as one great evil to God, ver. 22, ' Remove
•om me reproach and contempt, for I have kept thy testimonies ; ' and
again, ver. 42, * So shall I have wherewith to answer him that re-
VER. 39.] SERMONS UPON PSALM cxix. 411
proacheth me, for I trust in thy word ; ' and ver. 69, ' The proud have
forged a lie against me/ God may let loose a barking Shimei upon a
holy David, and therefore doth he so often complain of reproaches.
So elsewhere : Ps. xxxi. 13, ' For I have heard the slander of many.'
Sundry sorts of persons made him their butt, upon which they spent
and let fly the arrows of censure and reproach : Ps. xxxv. 15, ' The
objects gathered themselves together against me, they did tear me, and
oeased not.' Tear me, meaning in his name ; that was rent and torn
pieces with their reproaches; the objects gathered themselves, &c.
Base dust will many times be flying in the faces of the children of
God ; and Jeremiah tells us, ' I have heard the defaming of many ; '
and Job and other servants of God, yea, our Lord himself was re
viled; he * endured the contradiction of sinners/ many a bitter reproach,
even of the highest crimes against either table. There were objected
to him blasphemy and sedition, the highest crime against the first, and
the highest crime against the second table. The Son of God, that was
so meek, innocent, just, and did so much good in every place, yet he
met with odious aspersions; therefore we cannot say that they are
faulty because they are aspersed, since this hath been the portion of
the most eminent godly persons. And after that we are told, Ps.
Ixiv. 3, 4, * They whet their tongue like a sword, and bend their bows
to shoot their arrows, even bitter words, that they may shoot in secret
at .lie perfect/ Perfection meets with envy, and envy vents itself by
detraction ; and when men cannot reach the height of others by a
holy imitation, then by" odious imputations they seek to make them as
vile, low, and base as themselves. Thus it is a usual affliction.
Secondly, It is a grievous affliction ; for the man of God, that was
after God's own heart, he saith, ' The reproach which I so feared/ It
is called persecution, Gal. iv. 29 ; compare with Gen. xxi. 9, and you
shall see it was mocking and reproach. The scourge of the tongue is
one of the basest persecutions that the children of God are tried withal ;
and they are called ' cruel mockings/ Heb. xi. 36. There is as much
cruelty and as deep a wound many times made by the tongue of re
proach as by the fist of wickedness.
To confirm it by reasons. Eeproach must needs be grievous, because
it is against nature, and against grace.
1. It is against nature. Contempt is a heavy thing to bear, and as
honour is more grateful to some persons, so reproach is more grievous
than many ordinary crosses. Many would lose their goods cheerfully,
yet are grieved with the loss of their names. According to the consti
tution and frame of men's spirits so they are affected, some with shame
more than with fear. There seems to be excellency and gallantry in
sufferings which are honourable, and many can bear that ; but the best
spirits are deeply affected with shame, and disgraceful punishment is
more dreadful than a painful one. Jesus Christ, that had all the
innocent affections of human nature, and upon occasion showed them,
he took notice of mockings and reproaches : Ps. xxii. 7, ' All they that
see me laugh me to scorn; they shoot out the lip, they shake the
head/ A good name is more precious to some than life ; and possibly
that may be the reason why these two are coupled together, Eccles.
vii. 1, * A good name is better than precious ointment; and the day
412 SERMONS UPON PSALM CXIX. [SER. XLIV.
of death than the day of one's birth.' The coupling of these two
sentences together seems to intimate this, that men had rather die than
lose their names. If a man die, his memory may be fragrant, he
may leave his name behind him ; but it is more hateful to have their
names and credit mangled than their flesh with sharp swords. Now
it is grievous to nature ; there is somewhat of corruption in it. Now
God knows how to strike in the right vein. The godly are not so
mortified to their credit in the world many times, when they are mor
tified to other interests. And therefore God would try them in this
way, and exercise them, that he may humble them, and fit them more
for his own use. All that I have spoken is but to show it is a thing
grievous to nature.
2. It must needs be grievous because grace concurs ; as the flood
was the more violent, and did overspread the world, when not only
the mouth of the great deep was opened below, but the windows of
heaven above ; then the floods did swell, and overspread the whole
world. I bring it to this purpose ; when the windows of heaven are
opened above, when grace looks upon it as an affliction as well as
nature, then the afflictions must needs be the more grievous. Now
certainly grace concurs to the sense of our affliction, for next to a good
conscience there is not a greater blessing than a good name holily got.
You may observe, usually he that is prodigal of his credit certainly
will not be very tender of his conscience. Grace teacheth us to value
a good name, partly because it is God's gift, a blessing adopted and
taken into the covenant, as other such like blessings are. Promises
are frequent, especially in the Old Testament, where heaven is sparingly
mentioned. A good name is promised as ' the reward of the righteous,
and the name of the wicked shall rot;' it is threatened as a punishment
of the wicked ; for a good name is a shadow of eternity. When a
man dies, his name he leaves behind him, which is a pledge of our
living after death. Therefore the Old Testament abounds with pro
mises of this kind : he leaves a good name behind him, as spices when
broken and dissolved leave an excellent scent. And partly too because
grace gives us a right judgment of all things. Now, it is represented
in scripture as better than riches, Prov. xxii. 1. It is better, as in
other respects, so in this ; it is a motive more pure and sublime than
wealth, and in the operations of it it comes next to grace. A dreggy
soul is for that which is more base, but grace teacheth us to value
things. So Eccles. vii. 1, ' A good name is better than precious oint
ment/ Aromatical ointments are things of great use and esteem
among the Jews ; they are counted a chief part of their treasures :
and so a good name is better than precious ointment ; that is, it is
better than other riches, for this was a great part of their riches.
And partly too another reason why grace teacheth us to prize it, be
cause of the great inconveniences which attend the loss of a good
name, and the misrepresentation of the people of God to the world.
The glory of God is much interested in the credit of his servants.
When they pollute and shame themselves, the Lord is polluted in
them : Ezek. xiii. 19, ' Will they pollute me among my people ; ' and
Jer. xxxiv. 16, 'Ye have polluted my name.' Christ, that will here
after be admired in his saints, will now be glorified in them. The
VER. 30.] SERMONS UPON PSALM cxix. 413
shame of our miscarriages, real or supposed, redounds to God and
religion itself. And therefore, when people are possessed and filled
with prejudices against religious persons, they are possessed and filled
with prejudices against the will of God and the unquestionable inter
ests of Christ Jesus; and the world, that hates God, Christ, and
religion, will presently say, These are your professors, and this is
your profession ! Therefore, since the credit of religion lieth much
in it, grace teacheth us to value it. Besides, too, their safety lies
in it ; for by defaming the worshippers of Christ they make way for
greater persecutions ; and Satan is Usually first a liar, and then a
murderer, John viii. 44 ; and when their slanders abound, troubles
will not long be kept out. As heretofore they invested the primitive
Christians with bears' skins, and then baited them as bears, so they
represent them to the world as a vile and infamous sort of men, and
then the persecution is the better countenanced. First they smite
with the tongue, and then with the fist of wickedness ; and therefore
their safety lies very much in this. And as their safety, so grace
teacheth us to value it upon other accounts — their usefulness. Nature
desires a good name, but it is for their own conveniences. But the
children of God, if they desire a good name, it is to honour God ; and
that is the difference between vainglory or a desire of the good opinion
of others. If it terminate in self-respects, it is vainglory ; but if the
heart be pure and right in order to God, then it comes from grace. A
blemished instrument will be of little use. Most would refuse to take
their meat from a leprous hand. It is Satan's policy, whea he cannot
discourage instruments from the work of God, then he seeks to blemish
them and blast them. The apostle tells us that those which are called
to public office, they should be very careful of their credit, that they
may promote their work ; for he puts down this as one of their qua
lifications : 1 Tim. iii. 7, * He must have a good report of them that
are without, lest he fall into reproach and the snare of the devil/ In
terpreters differ a little how Sta/SoXo?, which we translate devil, is to
be interpreted. Either it signifies devil or slanderer ; both senses are
good ; lest he fall into the snare of the devil, or the snare of the slan
derer. The devil hath his spies that watch over us, and they have set
their snares, and watch for your halting, that so the service may be
blemished, and the gospel obstructed and hindered. Well, then, grace
prizeth a good name because of the consequences, and because the
Lord's honour and our safety and service are concerned in it.
Use 1. First, Here is advice to the person reproached. 0 Christians !
acknowledge God in the affliction, if this be your lot and portion.
David goes to God to stop it there ; it is best stopped with God :
' Turn away my reproach.' It is a great and grievous affliction, but in
all things God hath an aim. Look, what is said of afflictions in
general may be applied to this particular of reproaches. Now what
is God's aim and end in afflictions ? In general, ' to try, purge, and
make white/ Dan. xi. 35 ; or, as it is Deut. viii. 16, 'To humble thee,
-and prove thee, and do thee good at the latter end.' Let us take that
method ; here is God's end : —
First, To humble thee. Carnal men may shoot at rovers, but many
times we find ourselves pricked at heart. Slanders may revive the
414 SERMONS UPON PSALM CXIX. [SER. XLIW
sense of guilt. They may intend harm, but you should receive good
by this as by every affliction. Plutarch, in his excellent treatise of
profiting by a man's enemies, illustrates it by this comparison of
Jason, who had an imposthume let out by the dart of his enemy.
They may fling darts at random, and intend harm, but you shall get
good by it. Surely there is some special cause when the Lord per
mits this, when volleys of reproaches shall follow one after another j
therefore he suffers others to judge you, to awaken you to self-judging.
Mind this, and you will be no losers by reproaches. Well, enter into
your own hearts, search them thoroughly ; see what it is God aims at,
whether there be any way of wickedness in you that hitherto you have
not discovered ; and when you come to see this sink of sin, then your
enemies do but help to humble you. Many times the voice of a
slanderer may do that which the voice of a preacher cannot do. And
the truth is, there is such a wantonness, such a presumptuous headi-
ness in the professors of religion, that the word cannot reclaim them,
they are so radicated in certain sins ; and therefore God will follow
you with sharp reproaches of his enemies, and doth at this time, to
call- you to a more serious judging yourselves, to see your factious
headiness, which certainly doth predominate among God's professing
people.
There are many sins to which this sharp kind of affliction is proper,,
and therefore God gives out this grievous dispensation to lay open
his people to bitter reproaches and slanders. I will tell you some
of the sins. My business is not now to state what is the great sin
that God is judging among his people, but to help every one in par
ticular to look to ourselves, for that I do not conceive to be so fit to
be spoken here.
1. Pride. There is a twofold pride — pride in mind, which is called
self-conceit, and pride in affections, which is called vainglory. Now
there is no such effectual cure as reproaches for either of these.
[1.] To speak of the pride in mind, self-conceit. We are very apt
to be puffed up for our doing and suffering for God — poor empty
bladders are soon puffed up — and think ourselves somebody, if there
be but a little self-denial ; as Peter said, ' Master, we have left all and
followed thee.' He was conceited of what he had left for Christ.
What had he left ? A net, a fisher-boat ; it was a great all indeed !
Mat. xix. 27. We are easily puffed up if we suffer a little for God,
and the Lord intrencheth us in our worldly conveniences, for self-con
ceit may grow out of self-denial. Too often we find it so. Pride is a
sin that grows out of mortification of other sins ; it lives in us while
we live in the body ; therefore, 1 John ii. 16, it is called ' pride of life/
And some compare it to a shirt ; that garment is last put off. It is
the most inward and nearest to the soul, and out of the conquest of
other sins there ariseth pride. Now, if we have been too self-con
ceited, the Lord will humble us, either by permitting us to fall into
such scandals as may remember us of our frailty, and what unworthy
weak creatures we are in ourselves ; sometimes by taking off the re
straints of his grace and of his Spirit, and permitting us to fall.
Austin is bold in saying it is profitable for proud men to fall some
times into open sin, that they may know and understand themselves.
VER. 39.] SERMONS UPON PSALM cxix. 415
He speaks it upon the occasion of Peter, when he was boasting of his
own strength, 'Though all men leave thee, yet will not I.' How
foully did he fall ! Ay ! but at other times God useth a more merci
ful dispensation, for he doth not let his people fall into those grievous
falls but upon great provocation. But usually at other times he lets
loose the tongues of virulent men to lessen us in our own opinion and
in the opinion of the world. Now, how innocent soever we be of the
crimes charged upon us, yet in all these cases we must look upward
and inward. Upward ; this is not without God ; he is at the end of
causes ; he could blast these tongues, and stay and stop them at his
pleasure ; the Lord can ' keep us from the strife of tongues,' Ps. xxxi.
20. But now, when he permits this, his hand must be owned ; look
upward : Micah vii. 9, ' I will bear the indignation of the Lord, be
cause I have sinned against him.' At such a time God spits in the
faces of his people, and puts us to shame ; and therefore we should
look upward and see the hand of God in all this. And look inward ;
there you will see such a sink of sin as deserves this and much more ;
and therefore a sense of our sinfulness in other things should make us
more submissive to the Lord's correcting hand. We must see the
hand of God ; for if we do not look to that we will be drawn to sin,
into reviling for reviling, and exasperation for exasperation. Many
times our graces do us as much hurt as our sins. Self-conceit the
Lord will mortify one way or other.
J2.] For vainglory, the other sort of pride, valuing esteem too much,
our credit in the world, and pleasing ourselves in the opinion
others have of us. We would usurp God's throne and reign in the
hearts of men, therefore we are so touchy. Having set a higli value
upon ourselves, we are troubled when others will not come up to our
price. Pride is one of the oldest enemies that ever God had ; it was
born in heaven in the breasts of the fallen angels, but God tumbled
them presently out of heaven, as soon as pride got into the heart.
Now, when his children harbour it, the Lord hath a quarrel with
them ; and therefore, for giving entertainment to pride, he will lay us
low enough : 2 Cor. xii. 7, ' Lest I should be exalted above measure,
there was given to me a thorn in the flesh, the messenger of Satan to
buffet me.' There is a great deal of do what this thorn in the flesh
is. Some will have it to be some trouble or sickness. Most probably so,
but it takes in many afflictive evils ; for, ver. 10, he mentioneth re
proaches. Paul was too apt to be proud. The Lord made him an
eminent instrument ; by his faith he had abundance of revelations.
But God will prick the bladder ; he doth it with thorns ; and he calls
it his infirmity, necessity, reproach. Infirmity, by that I mean some
reigning sickness. But reproach was one ingredient. Now, lest we
should fee puffed up by vain conceit, the Lord humbles us with in
firmities, necessities, reproaches.
2. Another sin for which God humbles us is careless walking.
When we are negligent, and do not take notice of the carnality that
grows upon us, and the fleshly frame and temper of heart which breaks
out into our lives, the Lord suffers others to reproach ; then they gather
up our filth, that we may see what cause we have to take our ways to
heart. Every man that would live strictly had need either of faithful
416 SERMONS UPON PSALM CXIX. [SEE. XLIV.
friends or watchful enemies ; either faithful friends to admonish him,
or watchful enemies to censure him ; they show us the spots in our
garments that are to be washed off. Many times a friend is blinded
with love, and grows as partial to us as we are to ourselves, will suffer
sin upon us and not tell us of it ; then the Lord sets spies upon us
to watch for our halting, Jer.~ xx. 10 ; and therefore we need go to
God and pray : Ps. xxvii. 11, ' Lord, lead me in a plain path because
of my observers.' They lie in wait and seek to take us tripping in
aught they can. We can no more be without watchful enemies than
without faithful friends. How ignorant should a man be of himself
if others did not put him in mind sometimes of his failings ! There
fore God makes use of virulent persons in the world as a rod to thrash
the dust out of our garments.
3. To humble us for our censuring. For if we have not been so
tender of others' credit, the Lord makes us see the bitterness of the
affliction in our own case, by giving us the like measure that we have
meted unto others, Mat. vii. 1, 2, that is, we shall find others as
hardly think of us as we have of them. Good thoughts and speeches
of other men are the best preservative of our own good names. God
will take care of them that are careful not to judge and censure. And
therefore it is no great matter whether the report be true or false ; but
a Christian is to examine, Have not we drawn it upon ourselves by
slandering others ? for God usually payeth us home in our own coin.
He that is much given to censuring seldom or never escapes great cen
sures himself. It is said in the Psalms, ' Let his own words grieve him,'
that is, fall upon him. How do our own words fall upon us ? Why,
the Lord punisheth us for our censuring of others. Oh ! then, humble
thyself before God for the reproaches thou hast cast upon others:
Eccles. vii. 21, ' Take no heed to all the words spoken against thee,
lest thou hear thy servant curse thee,' that is, speaking evil against
thee. Hard sayings and speeches of others against us may put us in
mind of God's just hand, of measuring to us as we have measured unto
others ; and therefore we should be the more patient if they wrong us ;
it is but in the like kind that we have wronged others. God will
humble us for our censuring, which is so natural and rife, especially
with younger, weak, and more unmodified persons.
Secondly, The Lord doth it, as to humble us, so to try us.
1. The first thing he will try in you by such a grievous affliction
and such volleys of reproaches is your faith, when all the world is set
to condemn you. What faith ?
[1.] Our faith in the great day of accounts, that is one great object
of faith ; and when the world is set to condemn us, our faith is tried,
to see if we can rest with the vindication we shall have in the day of
our Lord. So much you may see, 1 Cor. iv. 3-5, ' But with me it is a
very small thing that I should be judged of you, or of man's judgment.
Therefore judge nothing before the time, until the Lord come, who
will bring to light the hidden things of darkness ; and then shall every
man have praise of God.' Every man that deserves it, and is quali
fied for it, shall have praise with God. 'EXd^cnov, it was a very
small thing to be judged of man's day, because he expected God's day
for the clearing of all things here in the world. Sin and error often
TEH. 39.] SERMONS UPON PSALM cxix. 417
get the major vote. Tollite impios was the cry of the rabble against
Christians. If there was any trouble it was for the Christians' sake.
Take away the ungodly, meaning the Christians, because they denied
the heathen gods. Now, what was their comfort ? The day of the
manifestation of all things. So when we are looked upon as the pests
of mankind, yet when we can comfort ourselves, there will come a day
of the manifestation of the sons of God, that is enough, the great day
of judgment is at hand, so this will set all things right again.
[2.] To try our faith in more particular promises. The Lord hath
Erornised to provide for the health and credit of his people ; so far he
ath promised for their safety, and their daily bread for their main
tenance, and any earthly blessing that is good for us. Now the Lord
will see if we can trust him with our credit as well as for other things '
Ps. cxix. 42, * So shall I have wherewith to answer him that re-
proacheth me ; for I trust in thy word/ I say, the Lord hath in his
covenant undertaken to preserve a Christian in all his interests and
concernments, so far as shall be for his glory and our good, and so far
we receive it. And a Christian, when he gives up himself to God,
gives up everything he hath to God in a way of consecration to God's
use. God is the guardian of my body and soul ; I give up my estate
and life that he may watch over me night and day, and I give up my
name and credit : Ps. xxxi. 20, * Thou shalt keep them secretly in a
pavilion from the strife of tongues ;' that the Lord may take a charge
of our names as well as our persons and estates. Now, the Lord
requires a trust in us according to the extent of the covenant, that is
to say, a waiting, a confidence, that our lives are not in man's power,
that he can turn the hearts of men, and give you favour in their eyes,
when it is for his glory and your good : Ps. xxxvii. 5-7, * Rest in the
Lord, and wait patiently for him; commit thy way unto the Lord ;
trust also in him, and he shall bring it to pass.' There is the trust
that is required. Oh ! many times we seem to lose our estimation
amongst men, and to be buried under calumnies and reproaches ; but
it will not be long. Your person and cause may be obscured, it may
have a winter night of trouble ; but a morning of resurrection, both of
persons and names, will come ; it will be brought forth as the noon-day.
The Lord is able to do this ; the integrity of your hearts will be made
known, and you will be absolved by God. Our Lord Jesus was a
pattern to us of this. Christ, when foul crimes were laid to his charge
by his slanderers — they had charged him with compliance with Satan,
with blasphemy and sedition — what doth he do ? The apostle will tell
you : 1 Peter ii. 23, * He committed himself to him that judgeth
righteously.' There is the faith of Christ ; and therefore God will try
this faith, whether we can with confidence and willingness deliver our
selves to the will of our heavenly Father and righteous Judge ; whether
we can resign up ourselves to him, to be disgraced or honoured as
he shall think fit. When we commit and submit, perfectly resign up
ourselves to the will of God, in confidence of his righteousness and
faithfulness in Christ, then we behave ourselves as Christians.
[3.] God will try our faith in the eternal recompenses, whether we
do so believe the glory of heaven, the glory which shall be revealed in
us in the other world, that we can be contented to be humbled and
VOL. vi. 2 D
418 SERMONS UPON PSALM CXIX. [SER. XLIV.
prepared for it by the reproaches of the present world : Mat. v. 11,
12, 'Blessed are ye when men shall revile you and persecute you,
and shall say all manner of evil against you falsely for my sake/
Why ? ' Kejoice and be exceeding glad, for great is your reward in
heaven/ Oh ! it is enough we shall have glory hereafter. Your time
is now to be tried with dishonour, reproach, contempt, but hereafter
to be honoured. And the heirs of promise are described to be those
who, * by patient continuance in well-doing, seek for glory and honour
and immortality, eternal life.' A Christian is not destitute of natural
affections ; he prizeth honour, but he prizeth it at the lowest rate ; he
looks for the glory, honour, and immortality that is in the other
world, not in the fleshly vain respects of this world ; and therefore
now we are tried whether it be enough to us that we shall have glory
hereafter, and here we are willing to take what the world will afford us.
Thus God will try our faith.
2. God will try our mortification and deadness to worldly credit.
The heart is never sincere with God until it be so. Hypocrites are
proud, self-conceited, they must be honoured among men. Now this
is such an evil spirit, that Christ makes it incapable of faith ; for,
John v. 44, * How can ye believe, that seek for glory one of another ? *
when we must have glory one from another, else our hearts are ex
ceedingly troubled. Oh ! it shows we are not so dead, at least as we
ought to be, to credit in the world, to have the glory that conies from
God only, his image implanted in us, the testimony of his love to our
souls all clear between God and our souls ; and he is not upright
whose peace and tranquillity of spirit doth depend upon man's speeches
and judgment rather than God's, ' For not he that commendeth himself
is approved, but whom the Lord commendeth/ 2 Cor. x. 18. Men can
not defend thee if God will condemn thee; they cannot condemn thee
if God acquits thee. They that run a race regard not what the
standers-by say, but the agonothetes, the great judge of the sports, he
that was to give them the garland, what he would determine and de
cide in the case. , So it is in your running, working, and striving ; no
matter what the world saith ; their applause will not shelter you from
God's judgment, nor will their condemnations or reproach expose you
to God's wrath. Look to the Judge of all things ; and we should
be content with that, ' He is approved whom the Lord approves ; '
2 Cor. i. 12, ' For our rejoicing is this, the testimony of our con
science.' What is the great matter of joy to him ? The good word
of men ? No ; he hath studied to approve himself to God, therefore
should not be troubled overmuch. Peace of conscience is better than
the applause of the world ; certainly a man is not fit to have so divine
a plant grow in his soul till he come to live in his privilege. He
lives not to opinion, but lives to God's approbation.
3. Another thing God will try is our patience. We should prevent
reproaches as much as we can, but by a holy conversation may bear
them when we cannot avoid them : Ps. cix. 4, * For my love they are
my adversaries, but I give myself unto prayer.' That was David's
exercise, the revenge he took upon them, to pray to God for them.
The Lord will try whether we have this meek humble patience,
2 Sam. xvi. 7. When Shimei went about railing to the peril of his
VER. 39.] SERMONS UPON PSALM cxix. 419
life, ' Come out, come out, thou bloody man, and thou man of Belial,'
and reproached him for being treacherous to the house of Saul, and
Abishai would have taken away his head ; ' No,' saith David, * let him
alone ; God hath bid him curse/ A mad dog that biteth another
makes him as mad as himself. Now it should not be so with Chris
tians ; if they bark or bite at us, yet we should possess our souls with
patience. It is a time of reproach and rebuke, a time wherein God
will humble his people ; therefore we should expostulate the case with
the Lord, and humble ourselves before him, and see what is the matter ;
God hath disposed this by his providence. We would revenge our
selves of those that reproach us if it were in our power ; but David had
meekness and patience that would not permit it. God will discover
the patience of his servants, say the apostles : 1 Cor. iv. 13, ' Being
reviled, we bless ; being persecuted, we suffer it ; being defamed, we
entreat ; though we are set forth as the filth of the world, and are the
off-scouring of all things unto this day ; ' the word is, the sweepings of
the city, that are fit to be carried out of the city, to be swept away,
unfit to live among men in civil societies. Christians, there must be a
season for the trial of our graces. Now God makes this season for the
trial of patience. Such a time as this discovers the strength of grace.
4. Another thing God would have to be tried is our uprightness,
whether we can hold on our way, ' through good report and bad report,
in honour and dishonour/ as the apostle speaks, 2 Cor. vi. 8 ; still
approve ourselves faithful servants of Christ. If you search into the
records of time, you shall find many have been discouraged in
Christianity because of reproaches that have been cast upon them, for
the devil works much upon stomach and spleen. When Tertullian
was reproached by certain priests at Rome, he turned Montanist.
Now God will try our uprightness. Look, as the moon shines and
holds on her course though the dogs bark, so we should hold on our
course. Let men talk their pleasure, yet we should abide faithful
with God : Ps. cxix. 22, ' Remove from me reproach and contempt,
for I have kept thy testimonies.' David was not unsettled by con
tempt and reproach, but still kept God's testimonies and adhered to
his ways. Some can be religious no longer than they can be so
with honour. When reproaches come, when their secular interests
are in danger, then they fall off, questioning the ways of God, and
unsettling their hearts ; that is, to take a revenge upon God himself.
Hypocrites take pet, like servants that run away when their master
strikes them ; but a good servant will take a buffet patiently, and go
about his work still. So when the Lord buffets us by wicked men,
still we must follow our work, and go on with God.
Thirdly, The Lord doth it to do you good, to make you better.
Reproaches are like soap, that seems to defile the linen, it cleanseth.
There is nothing so bad but we may make a good use of it, and a
Christian may gain some advantage by it. Or as dung, which seems
to stain the grass, but it makes the ground fruitful, and the grass
spring up with a fresher verdure. So reproaches are a necessary help
to make us more humble, heavenly — to make us walk with a holy
awe This holy revenge we should take upon our enemies, to make us
more strict and watchful. The way is, not to contend for esteem, but
420 SERMONS UPON PSALM CXIX. [SER. XLIV.
to grow better, more serious, more faithful in our lives ; for this is the
way, (^L/JLOVV, to muzzle the mouths of adversaries, as the mouth of a
dog or wild beast is, 1 Peter ii. 15. Passionate returns do but increase
sin, but a holy conversation will silence all ; and therefore you should
confute calumnies, you bind up their mouths thereby. In short, an
innocent, meek, unblamable, profitable life will certainly have its due
esteem in the consciences of men, do what men can. Therefore, do
you go on, and be you the more strict, and then these reproaches will
do you good. This is the first use : advice to us what to do in case
we be reproached.
Use 2. To those that either devise or receive the reproach : both are
very faulty and sinful.
1. First, You that devise reproaches.
[1.] You hazard the repute of your own sincerity : James i. 16, ' If
a man seems to be religious, and bridles not his tongue, that man's
religion is in vain.' Such men, that are seldom at home, seldom look
to the state of their own hearts. Alas ! if they were acquainted with
themselves, or their own failings, they would see themselves the worst
people in the world. Paul can see himself worse than Judas — I am
' the chief of sinners ' — because he hath a greater feeling of his own
case. Now, he that is much in judging is seldom within. If a man
had a catalogue of his own faults, he would not be so ready to blast
others, but say, * I am the chief of sinners.' Hypocrites have nothing
in them but empty shows and appearances. It is a cheap zeal to let
fly (and yet this is the religion of a great many) at the miscarriages
and faults of others. No ; you should rather study your own.
[2.] You rob them of a most precious treasure ; for if that of
Solomon be true, Prov. xxii. 1, * A good name is rather to be chosen
than great riches ; ' they are the worst thieves that rob a man of his
good name. A thief that pilfers and steals anything from you, he is
ashamed when found ; and should not you be ashamed, that rob a
man of a more excellent treasure ?
[3.] You offend God, and draw public hatred upon yourselves ; for
censurers are always looked upon as the pests of the world. It is
the devil's business, his proper work ; he is called ' the accuser of the
brethren,' Kev. xii. 10. The devil doth not commit adultery, break
the Sabbath, dishonour parents ; but he will slander, and accuse, and
speak evil. The other are not commandments suited to his nature,
but this is a commandment that may suit with angelical nature. We
are not to accuse another wrongfully. /
Object. But must we in no case, you will say, speak evil of others ?
I answer —
Sol. 1. Be sure that it be not a downright slander. Now, it is hard
to avoid that. If the evil you speak be without cause, then it is
against truth ; if it be for a light and slender cause, then it is against
charity ; if it be for things indifferent, or for lesser failings, the indis
cretions and weaknesses of Christians, all this is against that charity
that should pass especially between the disciples of Christ : James iv.
11, * Speak not evil of one another, brethren/ It is worse in Christians
always to be whispering and speaking evil one of another ; you gratify
the triumphs of hell. In things doubtful, you should judge the best :
VEJX. 39.] SERMONS UPON PSALM cxix. 421
in things hidden and secret, we cannot take cognisance of them, and
we know not the aims and intents of the heart ; that is God's work,
1 Cor. iv. 5 ; and it is the devil's work, when the practice be good and
fair, to suspect them of hypocrisy. Besides, too, if there be some
grievous fault, you do not know what were their temptations, how it
may be alleviated by the temptation ; still you must ' consider your
selves, lest you also be tempted,' Gal. vi. 1 ; and you do not know
whether they have repented of it. The devil is a slanderer. Why ?
He doth accuse the children of God of what they are guilty of, and
they give him too much cause to accuse them. Ay ! but after re
pentance, after they are justified by God, and quitted by the grace of
God ; so he is a slanderer. So after they have repented, you are insist
ing on those faults ; it is a great evil.
Sol. 2. Speak not of him, but to him. When men are absent it is
not fit they should be judged, for then they are not able to make a
defence ; then it is backbiting. When you thus speak of them, you
exchange a duty for a sin, admonition for reproach. It is an un
questionable duty to admonish one another, but it is an unquestionable
sin to speak evil one of another.
Sol. 3. If of him, it should be done with tenderness and grief ; when
they are incorrigible, when they are like to pervert others and dis
honour the gospel, or for the manifest glory of God. Oh I if we would
but lay restraints upon ourselves in this kind, and never speak of
others, but when manifestly the glory of God calls for it. And then
it should be with grief: Phil. iii. 19, 'Of whom I have told you
often, and now weeping/ saith the apostle. There are a crew of
heretics — it is supposed he means the Gnostics — filthy and impure
persons, that had debauched the gospel to a licentious life ; yet the
apostle speaks of them weeping; and therefore we should be very
tender of speaking of them. ]STot out of idleness and for want of other
talk ; that is tattle, forbidden in many places of scripture ; not out of
hatred and revenge, for that is malice ; there may be malice where
the thing you speak is truth ; not to please others, that is flattery.
But if ever you speak of them (and it should be with these cautions),
out of zeal for the glory of God and the good of the church. If men
did consider what restraints are laid upon them, they would not so
easily fall upon censuring, reproaching, and speaking evil of others.
This to those that devise slanders and reproaches.
2. Secondly, To those that receive them. He is a slanderer that
wrongs his neighbour's credit, by upholding an evil report against a
man. It is hard to say which is worse, railing or receiving : Ps. xv. 3,
a citizen of Sion is described to be one ' that taketh not up a reproach
against his neighbour ; ' and you shall see, on the contrary, Prov. xvii.
4, * A wicked doer giveth heed to false lips, and a liar giveth heed to
a naughty tongue.' He is a liar that receives a lie when brought to
him, as well as he that brought it ; if you love the lie, though you do
not devise it. The Lord will curse all them that love lies, as if you
did imagine them. All that are acquainted with the matter are
accountable to God ; you are responsible for your ear, as they for their
tongue. It is good to have a healing tongue, to heal that which others
•wound : Prov. xii. 18, ' The tongue of the wise is health,' it is healing ;
422 SERMONS UPON PSALM CXIX. [SEE. XLIV.
and therefore we should labour to show forth this Christian meekness ;
as not to devise slanders against others, so not to cherish them, and
uphold them against others.
Use 3. If this be a usual and grievous evil, it puts us upon seeking
comforts against reproaches. Now, what are the comforts we should
seek against reproaches ?
1. The witness of a good conscience, for then this will be matter
of great joy and great peace to you: 2 Cor. i. 12, 'This is my rejoicing,
the testimony of my conscience/ &c. If men reproach you, yet let not
your hearts reproach you, Job xxvii. 6. The heart hath a reproaching,
condemning power. Conscience is register, witness, and judge ; and
that which troubles our quiet are these heart-smitings and heart-re
proaches. Let any other man in the world be your enemy rather than
your own conscience be an enemy. Certainly, where conscience is a
friend, if you be innocent, you need not care for the reproaches of others.
If they speak against you as faulty, they do but speak against another,
whom the slanderer takes to be thee, and in time you will out-wrestle
the reproach. Look, as the hair will grow again as long as the roots
remain, so though the razor of censure and reproach brings on baldness,
the hair will grow again.
2. Another comfort against reproaches is the approbation of God ;
that should satisfy against all the censures of the world. You have
the greatest, best, and wisest on your side, if you have God on your
side. The world decries those that profess strictness to God's ways
as hypocrites ; but you are hypocrites indeed that are troubled at this,
if you value man's approbation rather than God's. No ; you should
be of that temper : Kom. viii. 33, 34, ' Who shall lay anything to the
charge of God's elect ? It is God that justifieth.' If the Lord will
acquit you, no matter what men say. The world's filth may be God's
jewels. Many times a contempt doth but manifest God's esteem, and
give us a further sense of it. They cannot impose upon God ; they
cannot burden their cause before the Lord ; and therefore, if the Lord
hath covered your filth, it is no matter though they rake in it : Ps.
xxxii. 1, ' Blessed is the man whose sin is covered,' &c. The Lord will
not ask their opinion, their vote and suffrage, whether he shall con
demn or acquit you ; but he will go according to the laws of his own
covenant, and therefore the approbation of God should be enough to
you.
3. The consideration of those promises that concern the vindicating
our name from contempt. God is wont to scatter the reproaches of
his servants as the sun gets from within the cloud, to bring forth their
righteousness as the noon-day.
4. Heaven will make amends for all the dishonour that men put
upon you. Though the proud scorn you, yet if you keep God's statutes,
and go on waiting upon him for eternal life, great will be your glory
in heaven.
YER. 40.] SERMONS UPON PSALM cxix. 423
SERMON XLV.
Behold, I have longed after thy precepts ; quicken me in thy right
eousness. — VER. 40.
IN the close of the former verse David had given this commendation
of the statutes of God, that they were good. Now, to show that he
did indeed account them so, he allegeth his desires after them, * Behold
I have longed,' &c. In the words you have — (1.) A narrative ; (2.) A
request. The one is used as the reason of the other.
First, In the narrative he expresseth his sincere desire of conforming
his heart and ways to the laws of God. Where — (1.) The matter of
his plea, { I have longed after thy precepts/ Not to know them only,
but to do them ; not to satisfy curiosity, but to understand and obey
the will of God, and to make it the rule of his life and actions. Then
(2.) The sincerity of it ; that is intimated in the word behold. There
is ecce admirantis, the behold of admiration, and ecce demonstrantis,
the behold of demonstration. This last is here to be understood. We
must look upon David as appealing to God, as offering himself unto
his trial and approbation, who is the best witness and judge of the
hearts of men, who knows all things, and cannot be put off with shows,
0 Lord, he speaks thus to God, 'Behold I have longed after thy precepts/
Now this is spoken here, either as a reason of his own asking, Behold,
1 seek it not out of custom, or to speak words of course, my soul is in
this matter ; or as a reason of God's granting ; he urgeth his sincere
affection to obedience as an argument likely to prevail with God :
Lord, I have an ardent desire to serve thee; and certainly this is a great
argument with God, for he delights to crown his own work ; when he
hath given the affection, he will give the deed, and give the perfor
mance. Look, as Paul urgeth others to pray for him, ' Pray for me,
for I have a good conscience, willing to live honestly/ Heb. xiii. 18, so
David here speaks of himself to God, ' Lord, I have longed after thy
precepts ; ' it is my desire that I may be put into the readiest, fullest
way of compliance with thy will.
Secondly, Here is his request. There we have — (1.) The thing
prayed for, quicken me ; he prays for renewing, exciting grace. (2.)
The ground of confidence, In thy righteousness. He had argued before
from the disposition of the subject, now he argues from the quality of
the donor, * In thy righteousness/ The law of God is sometimes called
righteousness, and so some expound it in that sense, ' Quicken me in
thy righteousness ; ' that is, in the way wherein thou wouldest have
me to walk. I think rather it is to be applied not to the righteousness
he hath required, but the righteousness that is in God himself. So Ps.
v. 8, ' Lead me, 0 Lord, in thy righteousness/ Now the righteousness
of God is put for the whole perfection of the divine essence ; for his
justice, in rendering every one their due, according to his covenant;
or for his holiness, for his requiring, approving, delighting in the
obedience of the creature ; and for his mercy, for giving out grace to
men ; and for his veracity and faithfulness, in making good his pro
mise, which is a branch of his gospel justice or righteousness ; as thou
424 SERMONS UPON PSALM CXIX. ~[SER. XLY."
art faithful in making good thy promises, and never wanting to those-
that make use of thy word, so, Lord, quicken me.
Three points : —
1. To love and long for a holy and perfect and entire subjection to
the will of God is a good frame of heart.
2. Those that do indeed long for holiness will see a need of new
quickening.
3. Those that would have quickening must seek to God, who hath
promised to satisfy them that idesire grace to walk with him.
Doct. 1. To love and long for a holy and perfect and entire subjec
tion to the will of God is a good frame of heart.
This may be confirmed by these considerations : —
1. All natures have a propension unto their perfect estate; as fire
to go upward, where its place is ; and heavy bodies to move downward,
where is their seat and rest. Plants have a virtue in their seed which
is ever working to produce their flower ; beasts have an appetite by
which their nature is nourished and preserved ; and man hath a desire
to prepare and fit him for that which is good and proper for him.
The Psalmist tells us that God ' openeth his hand, and satisfieth the
desire of every living thing/ Ps. cxlv. 16. There is an instinct in
every living thing which leads them towards the sustaining and per
fecting of that nature which they have. That which is called inclina
tion in the creatures without life, attraction of nourishment in plants,
and appetite in the beasts, is in man desire. And so now proportion-
ably the new creature, the saints, they have an appetite suitable to-
their nature : 1 Peter ii. 2, ' As new-born babes desire the sincere
milk of the word, that they may grow thereby/ Appetite still
followeth life, and prepares men for receiving things good for them :
Ps. x. 17, ' Lord, thou hast heard the desire of the humble ; thou hast
prepared their heart ; thou wilt cause thine ear to hear.' A desire of
relief vented in prayer prepares and fits us to receive those blessings
which are good for us. And therefore, as all natures have a propen
sion to their, perfect estate, so those that are new creatures long and
vehemently tend towards holiness.
2. Desires set upon holiness are an affection properly exercised, and
ri its due object. Desire it is an earnest reaching forth of the soul
good absent and not yet attained.. The object of it is something
good, and the more truly good it is the more is our desire justified.
There are certain bastard goods of a base and transitory nature, a»
pleasure, profit : we may easily overlash and exceed in these things.
But on holiness, which is more high and noble, and is truly good, and
of greater vicinity and nearness to our chiefest good than those other
things are, we cannot exceed ; there the faculty is rightly placed.
When we are hasty and passionate for these other things, the heart is
corrupted, it is hard to escape sin : Prov. xxviii. 20, ' He that makes
haste to be rich cannot be innocent ; ' and he that loves pleasure is in.
danger of not loving God, or loving it more than God, 2 Tim. iii. 4.
But now in holiness there is no such snare : a man cannot be holy
enough, nor like enough to God ; and therefore here we may freely let
out our affections to the full. When our desires are freely let out to
other things, they are like a member out of joint, as when the arms
VER. 40.] SERMONS UPON PSALM cxix. 425
hang backward ; but here they are in their proper place ; this is that
which cannot be loved beyond what it doth deserve. A Christian
should set no manner of bounds to himself in holiness, for he is to
be 'holy in all manner of conversation/ 1 Peter i. 15, and to be
'perfect as our heavenly Father is perfect,' Mat. v. 48. And then
desire is not only after that which is good, but after a good absent.
Desire ariseth from a sense of vacuity and emptiness. Emptiness is the
cause of appetite, and therefore it is compared to hunger and thirst :
Mat. v. 6, * Blessed are they that hunger and thirst after righteousness.'
So it is in desiring holiness we have not yet attained, Phil. iii. 13»
There is an indigence and emptiness ; we are not already perfect ; we
want more than we have, and our enjoyments are little in comparison
of our expectations ; and therefore we should make a swifter progress
towards the mark, and with more earnestness of soul should press after
that sinless estate we expect. That little we have doth but quicken
us to inquire after more, not cloy but provoke the appetite. As a man
hath a better stomach sometimes when he doth begin to eat, so when we
begin with God, and have tasted of holiness, and tasted of comfort, being
brought into a sense of obedience and subjection to God, we should
desire more ; for certainly he is not good that doth not desire to be better.
So that David might well say, ' I have longed after thy precepts.'
3. Consider the nature of these desires ; they are the genuine birth
and offspring of the soul, motions of the heart, freest from constraint,
and so do best discover the temper of it, and show that it is not tainted
and biassed with secular and worldly delights. No man can be con
strained to will that which he doth not love. Practices may be over
ruled. Ill men dare not act so much evil as they desire, for fear of
shame, punishment, and other by-ends ; and good men do not act so
much good as they do desire, because of that weak and imperfect state
wherein they are. Paul was better at willing than at doing : Bom.
vii. 18, 'To will is present with me, but how to perform that which
is good I find not.' And other of the saints of God, though they
could not plead their exact performance, and their full and effectual
compliance with the will of God, yet have pleaded their desires : Isa.
xxvi. 8, 'The desire of our soul is to thy name;' Neh. i. 11, 'We
desire to fear thy name.' And Peter appeals to Christ's omnisciency,.
' Lord, thou knowest that I love thee,' John xxi. 17. The temper and
constitution of their hearts, and the strength of grace, is seen more in
desiring many times than in doing. These are the pulses by which
you may feel the state of your souls, when there are longing and vehe
ment desires of your souls after God's precepts.
4. Consider the use and necessity of these desires, still the point will
be justified. The natural use of desire is to engage us to act, and to-
keep us up in an earnest prosecution of that which is good for us, not
withstanding the oppositions and discouragements which come be
tween desire and fruition. For all good being hard to come by, unless
desires be strongly fixed, men are soon put out of the humour, and so*
nothing would be done to any purpose in the world. Surely holiness,,
that is so difficult and distasteful to flesh and blood, would be but
little looked after, if there were not strength of desires to keep it up.
Therefore is this affection, that we may encounter difficulties and
426 SERMONS UPON PSALM CXIX. [&ER. XLV.
oppositions. As Neb. iv. 6, when there were difficulties and straits, it
is said, ' They built the wall, for the people had a mind to work ; '
that is, their hearts were set upon it. So if we had a mind to any
excellent thing, it is this mind that keeps us up in the midst of all
difficulties and labours. All excellent things are hard to come by ; it
is so in earthly matters, much more in spiritual. The Lord will have
it so, to make us prize them more, for things soon got are little
esteemed ; as riotous heirs, which know not how to get an estate,
lavishly spend it. A man is chary of what is hardly gotten. Jacob
prized Rachel the more because he was forced to serve for her so long.
So we shall prize heavenly things the more when they cost us a great
deal of diligence and labour to get them. Now, sluggish desires soon
fail, but vehement longings keep the heart awork.
5. Consider the issue of these desires. As they come from a good
cause, which is the new nature and a new life, for appetite follows life,
so they tend to a good effect, are sure of a good accomplishment and
satisfaction. God is wont to give spiritual things to those that desire
them ; there the rule is, ' Ask and have.' It is not so in carnal things :
many that seek and hunt after them with all the strength and labour
of their souls, at length are miserably disappointed; but all the
promises run for satisfaction to a hungry, thirsty, earnest and longing
soul, Mat. v. 6. Those that are hungry, and have a strong desire
upon them, he will fill, Luke i. 51 ; and ' open thy mouth wide and I
will fill it/ Ps. Ixxxi. 10 ; they that open unto him as the thirsty land
for the rain. God, that gives velle, to will, will give posse, to do ; first
the desire, and then the satisfaction ; and therefore, where there is
this strength of desire, though there may be some failing in other
things in our endeavours and performances, yet the Lord will accept it.
6. It argues some nearness to complete fruition, or to full satisfac
tion in heaven, when we begin to be more earnest after holiness than
we were before, and after more of God and his grace and image to be
set up in our souls. The more we desire holiness, the more ripe for
heaven. This is a rule. The nearer we are to any good thing our
hearts are set upon, the more impatient in the want of it ; as natural
motions are swifter in the end than in the beginning, though violent
motions are swifter in the beginning ; while the impression of the
stone lasts it is swift, but afterwards it abates. So when the soul
beats so strongly after God and holiness and larger measures of grace,
it is a sign we are ripening apace for heaven. Paul, when he was
grown aged in Christianity, then he saith, Rom. vii. 24, * Who shall
deliver me from this body of death ? ' As what we translate in the
Psalms, ' Oh that salvation were come out of Sion ! ' It is in the
Hebrew, ' Who shall give salvation ? ' So here ; it is an Hebraism,
Who shall ? that is, Oh, that I were delivered ! He had many afflic
tions ; he was in perils often, scourged, whipped, persecuted ; but he
doth not say, Oh, that I could get rid of this troublesome life of afflic
tion ! but it was the body of death, the remainders of corruption, was
most burdensome to him. The children of God their pulses beat
strongly when they are upon the confines of eternity and their full
.and final consummation. These men begin to ripen for their heavenly
state into which God will translate them.
YER. 40.] SERMONS UPON PSALM cxix. 427
Use 1. For conviction of several sorts of persons that are far from
this temper and frame of heart. To begin with the most notorious.
1. Some desire sin with a passionate earnestness : Job xv. 16, ' He
-drinketh iniquity like water.' As a thirsty beast in those hot coun
tries would drink in water, so did they drink in sin. Most wicked
men are mad when their lusts are set a-working ; and there are some
whose constant frame of heart it is, who make haste, who march furi
ously, as if they were afraid of coming to hell too late ; bear down
conscience, word, and all before them ; that set themselves to do evil
with both hands earnestly ; that have a strong desire after sin, and are
carried out with as impatient longing after sin as the children of God,
-such eminent ones of God, after holiness.
2. Some have no desire to the ways of God at all : Job xxi. 14,
* They say unto God, Depart from us ; for we desire not the knowledge
of thy ways.' The hearts of many say so, though their tongues do not.
They are those which shut out the light, that cannot endure a search
ing ministry, lest it should trouble their lusts, disturb the devil's king- '
dom ; that banish the thoughts of God out of their hearts, lest it
revive the sense of their obligation to duty; that set conscience a-
•challenging God's right in their souls ; that keep off from the light.
3. There are some that are insatiable in worldly things, but have
no savour of these heavenly and holy things ; they are thirsty for the
«arth, but ' God is not in all their thoughts/ Ps. x. 4 ; a little grace
will serve their turn, and think there is more ado than needs about
heaven and heavenly things. Alas ! the very contrary is true ; a little
of the world will serve their turn here below. If men had not a mind
to increase their temptations and snares about a frail and temporal
life, why do they make so much ado, when many times they are taken
away before they have roasted what they have got in hunting ? God
takes them away, but their eternal estate is little looked after. Riches
-qualify us not, but holiness doth qualify us for heaven, and it is our
ornament before God and his holy angels. And woe be to us if our
poor souls be thrust out naked and unclothed in the other world !
Can we hunger and hanker after these lying vanities, and have no
hungering and thirsting after grace ? A little time will wear out the
distinction of rich and poor, high and low ; but the distinction of holy
,and good will continue to eternity. Think of that time when not only
the world, but the lust, will pass away. The lust of the world may be
gone before we are out of the world, as in sickness and pains ; but he
that doth ibr *vill of God abideth for ever. When we are sick and
dying we have some kind of notions and apprehensions of these things ;
then we can long and wish we had served God more strictly, loved him
more strongly, obeyed him more faithfully. We must have these
thoughts while we are living.
4. Many desire happiness, but not holiness ; comfort, without grace ;
they would be eased of their present smart, and freed from sin, but
not subdued to God. David saith, ' Behold I have longed after thy
precepts ; ' not merely after the comfort of the promises, without re
gard to duty. The prophet tells us, Hosea x. 11, that ' Ephraim was
like a heifer that was taught, that would tread out the corn, but
ivould not endure the yoke, and break the clods.' In ploughing and
428 SERMONS UPON PSALM CXIX. [&ER. XLV.
harrowing there was very hard work, but no profit ; but in treading
out the corn (for as we thresh out our corn, so they trode it out by the
feet of oxen), the mouth of the ox was not to be muzzled, that
there might be a great deal of privilege and profit with it. So
Ephraim is like a heifer that is taught. They taught the oxen to
tread out the corn ; but we will not endure the yoke ; that is, we are
all for privileges, but neglect obedience. There is so such great diffi
culty about the end ; indeed, we are careless about it ; all the business
is, we stick at the means : Mat. vi. 33, ' Seek first the kingdom of God
and his righteousness.' By ' the kingdom of God ' is meant, the royal
privileges and immunities of the gospel state ; and by his * righteous
ness ' is meant the subjection, the service God requires of us. Now it
is good when we seek both, but we must not seek one without the other ;
God and the world would sooner agree. If God would bestow the privi
leges of his kingdom, and dispense with the duties, God might have
customers enough for comfort, pardon, heaven, happiness. No man is
so senseless as not to desire these things in some measure ; but they
will not come to God's price, they do not desire these things upon
God's terms. The hearts of the saints are as earnestly after sanctifi-
cation when they are acquainted with God, and brought under the
power of grace, that holiness may be increased in them ; as Rom. vii.
24, Oh, that I were delivered from sin ! Ps. cxix. 5, ' Oh, that my ways
were directed to keep thy statutes ! ' Not only for the happy part of reli
gion, but they are longing how they may please God, and comply with
their manifold obligations to God, and brought to a more perfect con
formity to God. Thus the hearts of the saints work.
5. There are many pretenders to a fair respect to God's precepts ;
they are as much for holiness as for pardon and grace, when it is
nothing so.
[1.] They say they desire to obey God in all things ; but can they
seriously and sincerely appeal to God for the sincerity and truth of
what they say ; for so doth David here when he comes to God, ' Behold,
I have longed for thy precepts ; ' or as Peter appeals to Christ, John
xxi. 17, ' Lord, thou knowest that I love thee ; ' that is to say, when
they have revived the sense of the nature of God, and of his all-seeing
eye upon their hearts, when they have a due sense of God upon their
souls ; otherwise they deal deceitfully. Alas ! an evil conscience is
afraid ; it cannot offer itself thus to God when they are serious and think
of what they say ; they cannot endure to think of his trial, as an eye
hurt seeks for a cover to hide it from the light. So when a sense of
God is lessened ; they may talk presumptuous expressions of their own
sincerity ; but when they are most serious, and have revived the sense
of God upon their hearts, and look upon him as an all-seeing God
that searcheth the heart, they cannot say then, * I have longed after
thy precepts.'
[2.] They not only say so, but they think so, that they desire holi
ness as much as others, when indeed it is no such matter. The
deceit lies in this, because they take a wish for a desire, a velleity for a
volition.
Quest. What is the difference between a wish and a desire ?
Ans. Very great.
VER. 40.] SERMONS UPON PSALM cxix. 429
1. They that have only a wish for holiness, they love holiness in the
abstract and in the general notion, which they hate in the effect ; they
do not know what is included in holiness arid close- walking with God ;
as John vi. 34, * Evermore give us of this bread of life.' But when
Christ told them what it was to have this bread of life, then they were
offended. So the Israelites, when they considered holiness and the
service of God in the abstract, Oh 1 we will serve the Lord, say they,
saith Joshua, ' You cannot serve the Lord, for he is a jealous God/
Josh. xxiv. 18, 19. Holiness in the abstract and notion is amiable,
and is apprehended as a necessary thing ; but now, when it comes to
the point of entering in at the strait gate, walking in the narrow way
of watching and striving against sin, of rowing against the stream of
flesh and blood, of constant communion with God, and diligent attend
ance upon his holy worship, then they will do nothing. When they
take up their duty by the lump, they are well pleased with it, and it
is easy to give up to God in the general, but particulars we stick at.
Therefore here is the fault in these wishes and velleities, that they do
not sufficiently poise their duty.
2. These wishes are hasty and not serious. The commendation of
spiritual things, and the representation of their absolute necessity, may
produce strange motions for the present ; but there is a ground of sus
picion, because people all of a sudden become so vehement. The seed
that fell into the stony ground forthwith sprang up, Mat. xiii. 5. Oh !
but it needs much wrestling and care to cherish and raise up these
eerious and fixed desires, and this constant bent of heart towards God.
Free-will pangs of natural devotion are soon spent ; they are like the
morning dew, it suddenly falls, and suddenly dries up. Deut. v. 29,
when the people were frightened into a sense of religion, say they,
' All that the Lord hath spoken will we do.' * They have well said/
eaith God, it is a good resolution ; ' But oh ! that there were such a
heart in them that they would fear me always.' Many times there
are certain desires and resolutions that have a mortal sincerity in
them — that is, we do not dissemble for the present— but they have not
a, bottom of grace, supernatural sincerity to bear them up.
3. They are not constant desires, but as they are soon up, so soon
down. Our Lord Jesus saith, Mat. v. 6, 'Blessed are they that do
hunger and thirst after righteousness ; ' not only shall be, but are
"blessed for the present. Mark, it is in the Greek, They that 'are
hungering and thirsting;' these participles, as all grammarians
know, note a continued act. The fire on the altar was never to go
out, Lev. vi. 12. There are certain unfixed desires and inconstant
motions which for a time are very passionate ; as water, seething hot
over the fire ; take it off, it returns to its natural temper, and it is
colder afterwards ; so the soul returns to its bias and old bent again
towards worldly things. Therefore there must be a constant desire
kept up. Such as enjoy the grace of God will still need and desire
more. This is the constant temper of their souls ; they are always de
siring and longing after God's precepts, and more grace to keep his
will.
4. In those desires which they seem to have after holiness, here is
the defect, they are not laborious. He that longs for God's precepts
430 SERMONS UPON PSALM CXIX. [SER. XLV.
will do his utmost endeavour that he may yield uniform obedience
to God. . The scripture placeth much upon the will. Macarius,
an ancient practical writer, puts this question, Who are those that
have a will to God and heavenly things, and a will to the waters of
life ? What demonstrations can there be of a will ? Nothing but
constant labour. If there be such a will as to set you awork, and a
desire which makes you diligent. Lazy prayers and feeble endeavours,
they do not argue any great strength of desire. Alas ! when a man
asketh grace indifferently and coldly, and is almost at an even point
whether God hears him or no, and doth not seek after that grace, and ex
cite his soul, this man hath not a desire, because it is not laborious.
If it be not an operative desire, it is but a velleity ; a will it is not.
All their prayers are but the ejaculations of speculative fancy, not the
products of true affection, for that would be industrious : Prov. xxi.
25, ' The desire of the slothful killeth, for his hands refuse to labour.'
They do not manifest the life and strength of love in their endeavours that
they seem to have in their prayers. Cold prayer they may put up for
grace that God may make them better ; and they wish it were better
with them, and that the Lord would bring them to a greater conformity ;
but these are not laborious desires. Volens sed nolens, they would, but
they will not ; that is to say, Oh, that I were at such a place ! and
never travel the way to get there. So, Would I had learned such a
lesson I yet like a lazy boy they set not themselves in good earnest to
do it. They seem to will or wish ; therefore they are but wouldings,
not willings. They do not in good earnest set themselves to get that
grace. There is not such an invincible resolution to get through, and a
serious industry that they may attain those things they seem to long for.
5. These wishes and desires which are in carnal men are not per
manent, that overcome the desire of other things ; they will not ab
solutely set about it to be done whatever it cost them : but such de
sires as are sincere overcome all earthly desires and delights whatever.
They would have grace, but yet would live as they do. It is not
such a desire as to control other things, but is controlled by them.
The desire of grace is an underling, and mastered by the desire of
pleasures or profits of the world, and other delights. Many have a
desire, but it is easily subdued, it is not prevalent. Alas ! there may
a faint desire be stirred up by enlightened conscience, and not by a
fruit of a renewed will. A dictate of conscience must be distinguished
from a desire of the heart. Illuminated conscience tells them they
must grow more holy and heavenly, and wish they were so ; but the
heart is not perfectly subdued to God. They are directed by their
interest ; they make not this the main and great interest of their lives.
David, when he expresseth his desires, mentions it thus : Ps. xxvii. 4,
' One thing have I desired of the Lord, that will I seek after ; that I
may dwell in the house of the Lord all the days of my life ; ' that is,
1 will make this my business, the chiefest matter of my care. But
now, they that care not whether they have it, yea or nay, this cannot
be a desire : Phil. ii. 12, we are bid to ' work out our salvation
with fear and trembling/ We must carry on the business of godli
ness with a great deal of solicitude ; but their affections sway them
more to other things.
VER. 40.} SERMONS UPON PSALM cxix.
SEBMON XLVI.
Behold I have longed after thy precepts, &c. — VER. 40.
I COME now to a second use, and that is —
Use 2. To press us to long after holiness and subjection to God.
Two motives : —
First, You shall have these desires granted. For a man to have hi*
will, and whatsoever he desires, what a happiness is that! If his soul
be set upon holy things, he shall have what he desires, the Lord will
not be wanting : Prov. x. 24, ' The fear of the wicked, it shall come
come upon him ; but the desire of the righteous shall be granted/
The desires of the righteous are suitable to the constitution and frame
of their heart. He will grant the desires of their souls, Ps. x. 17.
A man that makes God his heart's delight shall have his heart's
desire : Ps. xxxvii. 4, * Delight thyself in the Lord, and he shall give
thee the desire of thy heart ; ' his business is to maintain communion
with God, and his desires will not miscarry.
Secondly, When they are granted it shall do you no hurt : Prov. xi.
23, ' The desire of the righteous is only good, but the expectation of
the wicked is wrath/ It is the greatest judgment to wicked men when
God gives them a heart to desire a full affluence of earthly comforts.
Better to be denied in mercy, than to have our requests granted
in anger. But grace will do us no hurt ; it will not increase our
snares and temptations, as other things do ; and therefore can never be
given in anger, but always in love. Well, then — (1.) Fix your de
sires ; (2.) See they do not abate in you.
1. Fix your desires and enlarge them to the full. A carnal man
may be a shame to a godly man, because he is carried out so earnestly,
and with such uniform respect to earthly things : 1 Cor. xii. 31, ' Covet
earnestly the best gifts ; ' this is a holy covetousness, and a good diver
sion from that great sin. As the covetous learn all the arts of thriving,
are always 'joining house to house, and field to field/ Isa. v. 8, so
should we add faith to faith, and obedience to obedience. Our enjoy
ments are better, and therefore it should not be followed with a
slacker hand. The more a covetous man hath in the world, the more
he desires still. Should not we * forget the things that are behind,
and reach forth to the things that are before us' ? Still here the taste
increaseth the appetite, like sea-water, that wets the palate, but inflames
the appetite. Now, shall not we be carried out with a holy covetousness
thus to God ? See what help and methods of increase they use, how
their desire carrieth them on in unwearied diligence : ' They rise early,
sit up late, eat the bread of sorrows,' Ps. cxxvii. 2 ; and all to heap up
a little pelf to themselves ; neglect no occasion of gain : and shall not
we make it the business of our lives, and be projecting still how we
may grow in grace, and increase in the love of God, and ripen for the
heavenly state, and grow more like God every day ? You know how-
sparing they are, and how apprehensive of their losses. Oh ! should
not the decays of religion go as near us ? and should not we be careful
that we do not waste that grace we have received, and that we increase
it more and more, and that it thrive upon our hands ?
432 SERMONS UPON PSALM CXIX. [SfiB. XLVI.
2. Watch against the abatement of your desires, for they are of great
use to you in the spiritual life. If a man lose his appetite, the body
pineth and languisheth, and strength decayeth. What appetite is to
the body, that desire is to the soul ; it fitteth us to take in our supplies,
and putteth us upon action and diligence ; it is the vigorous bent of
the soul. Therefore see that it doth not decay. It is said, Rev. ii.
4, of the church of Ephesus, that she had ' lost her first love,' and then
presently ' left her first works.' Now your desire decayeth when your
prayers are less fervent, for prayer is the presenting our desires to God,
or vent given to spiritual groans. Therefore keep up your desires :
Ps. xxvii. 4, ' One thing have I desired of the Lord, and that I will
seek after/ When the desires are fixed, endeavours are engaged;
our desires must be pursued resolutely. But what shall we do to
awaken these earnest longings in our souls, and those desires after
holiness ?
[1.] Go to God, for he giveth both to will and to do, Phil. ii. 13.
All is from God ; the will is from God, and the deed from God. The
will ; I bring that to show how you should beg that he would stir up
those earnest desires in you, because all affections are but the vigor
ous motions of the will. Desire is but passionate will, or the will
effectually and powerfully excited or stirred up to some absent good.
Now the appetite is from God as well as the meat. Desire of grace
is an affection above nature, and must be planted in us by the
Spirit of God. God gives the desire, and he satisfies it. He 'draws/
then we ' run after him,' Cant. i. 4. He puts this desire in our hearts,
then we are carried on with an earnest pursuit after grace.
[2.] Would you have and keep up ardent desires ? Do as they do
that would keep in the fire, cherish the sparks and blow them up to
a flame. There is no man that lives under the means of grace, and
under the discoveries of God and religion, but hath his good moods
and very lively motions ; the waters are stirred many times. Take
hold of this advantage, ' Strengthen the things that remain and are
ready to die/ Rev. iii. 2, and blow up these sparks into a flame. God
hath left us enkindling means — prayer, meditation, and the word.
Observe where the bellows blows hardest, and ply that course. The more
supernatural things are, there needs more diligence to preserve them.
A strange plant needs more care than a native of the soil. Worldly
desires, like a nettle, breed of their own accord, but spiritual desires
need a great deal of cultivating.
[3.] Improve your tastes : 1 Peter ii. 3, ' If you have tasted that the
Lord is gracious ;' and Col. i. 6, ' Since ye knew the grace of God in
truth/ When you have got any taste of the worth of these spiritual
things, they do not cloy but awaken appetite. Fancy and imagination
cannot awaken it so much as this taste. When you have tasted how
good and sweet it is to live in a state of conformity, this will make you
long for more : Ps. Ixiii. 1, ' My soul thirsteth for thee, my flesh long-
eth for thee/ David had been acquainted with the pleasures of the
sanctuary, therefore longs for them more. He that hath tasted honey
is more affected with it than he that hath only read of it. The Gauls,
when they had tasted of the wine of Italy, nothing would keep them
from pressing into the country. So when we have tasted of the
YER. 40.] SERMONS UPON PSALM csix. 433
clusters of Canaan, the first-fruits of the Spirit, this should encourage
and whet our appetite.
[4.] Watch over other desires, such as would dull and blunt the
edge of the spirit. As iron drives out iron, so one desire drives out
another. If we are taken with other things, Christ loseth his sweet
ness and relish. Vain worldly desires extinguish those that are
spiritual and heavenly : they lose their fervour when prostituted to
base objects ; your prayers are more flat and cold, for your desires are
manifested by prayer and industry. Now your desires will flag and
abate when you let out your hearts to the world ; therefore you must
watch lest the carnal savour and carnal minding increaseth upon you,
for then the spiritual minding is quite hindered, impeached,1 and in
terrupted : Bom. viii. 5, ' For they that after the flesh do mind the
things of the flesh, but they that are after the spirit the things of the
spirit.' When outward things would steal away your hearts and affec
tions from God, remember your first choice : ' Whom have I in heaven
but thee ?' &c., Ps. Ixxiii. 25.
[5.] Eenew your desires every time you come to God. When you
come to the word, come with an appetite ; prepare your stomachs
always for God's food. They see more of Christ in an ordinance that
come most unworthy in their own sense. John vii. 37, saith Christ,
' If any man thirst, let him come unto me and drink.' You shall have
Benjamin's portion, and more plentifully filled, when you come with a
strong appetite and a holy longing after God and his grace. Christ
takes it best when you come with most enlarged desires and raised
expectations. Did God ever fail a thirsty soul? Luke xxii. 15,
* With desire I have desired to eat this passover with you before I die/
Christ himself hungered and thirsted for us, he longed to give us
pledges of his love ; and shall not we say, With desire have I desired
to taste of thy feast and eat of thy supper ? Christ longs to give, and
shall not we long to take ? Certainly where there is this earnest work
ing of heart towards God, and this desire, the Lord will fill it. The
gaping of young ravens, God satisfies it ; the Psalmist concludes from
thence, Ps. cxlv. 19, 'He will fulfil the desire of them that fear him ;
he also will hear their cry and will save them/ Naturalists observe
the raven exposeth her young ones, and they are merely fed by provi
dence ; but when they gape, the Lord satisfieth them with that food
which is convenient for them : much more will he fulfil the desires of
the humble.
[6.] Consider your wants, and the fulness that is in Christ, and his
readiness to impart unto you.
(1.) Your wants. I speak not now of a total want. Indeed, if
those that are under a total want of soul could be brought to consider
their condition, the work of conversion would not stick so long as it
doth. But I speak now of such a want as remains in the saints after
they have begun with God, and been put in a way of obedience. It is
not enough that the soul is once come to Christ, but it is the business
of our lives ; we must be always coming : 1 Peter ii. 4, ' If so be ye
have tasted that the Lord is gracious, to whom coming as unto a
living stone/ If you have tasted, then come to him for more. They
1 Qu. ' impeded '?— ED.
VOL. VI. 2 E
434 SERMONS UPON PSALM CXIX. [SER. XL VI.
must be frequently renewing the acts of their faith, and stirring
up their desires, else there will be no growth of grace, no opposing
corruption ; for all our strength is in him ; there is still something
lacking to our faith, and all the graces of the Spirit that are in us.
(2.) Consider what a fulness there is in Christ. This encouraged
the prodigal, that in his father's house there is bread enough. So
should this encourage us, and awaken our desires ; there is enough
in Christ if I will but go and take it, and receive from this ever-flowing
fountain of grace that God hath set up in our nature : John i. 16, 'Of
his fulness have we all received.' Christ hath not only plenitudinem
vasis, the fulness of a vessel, buifontis, the fulness of a fountain. The
fulness of a vessel, that may be lessened ; the more we take from it the
less liquor is in it ; but the more we take from a fountain, still there is
the same overflowing fulness. Such a fulness is in Christ ; therefore
it is an encouragement to us to repair to him and enlarge our desires.
Look, as it is with beggars in the streets, if they see a poor man
meanly clad, they let him alone, but when they see a man of quality
and fashion they rouse up themselves and besiege him with importu
nate entreaties and clamours, and will not let him go until he hatli
left something with them. Thus should we do. Christ hath enough
and to spare ; he hath the Spirit without measure ; therefore give him
not over until he bestow something upon you. He containeth more
than we can receive ; whatever we get he is not lessened ; but, as the
sea, though we take never so much water out of it, it remains in the
same fulness, so all the saints may have supply for their wants with
out any deficiency in Christ. The sun hath not less light, though it
communicate it freely to the inferior world. Christ is not spent for
giving ; he hath enough to comfort and quicken us ; he needs not our
fulness, but emptiness. The prophet provided oil enough to help the
widow ; she only provided empty vessels. We may be too full for
Christ, but cannot be too empty. We may be too full of self-right
eousness and self-sufficiency. Christ brings all-sufficiency to the cove
nant, and we bring all-necessity. Therefore, since there is such an
overflowing fulness in him, we must still repair to him that we may
receive more.
(3.) Consider his readiness to give it you, therefore come with
hungering and thirsting after him : John vi. 27, ' Labour for the meat
that endureth for ever/ Mind the graces of the Spirit, come to Christ
for these things. He was sent into the world, and commissioned for
this end and purpose. All the fulness in Christ is for our use. As the sun
hath light not for itself but for the comfort of the world, and a fountain
hath water riot for itself, but for the use of man ; so Christ the head is
the seat of sense and motion, not for himself, but for his whole body ;
he is our storehouse for the supply of our wants ; and he is clothed,
empowered, and invested with offices to do us good. Oh, therefore
enlarge your desires ! In other things you desire to be full, why not
of grace ? Hypocrites are satisfied with a taste ; they may taste the
good word. Temporaries are contented with a taste ; a little religion
they must have. Ay ! but it is for the honour of Christ that we should
be complete in him, and filled with all the fulness of God ; and this
is his grief when his grace runs waste. Look, as when breasts are full,
YER. 40.] SERMONS UPON PSALM cxix. 435
there is a great pleasure in having them drawn, or children to have
them sucking ; and the Lord hath as great a desire to impart his
holiness as we to receive it. Therefore come to him that we may
have grace for grace, that is, for grace's sake. Thus much for the
first point. David's appeal to God, * Lord, I have longed after thy
precepts.'
Doct. 2. Those that indeed long for holiness will see a need of
new quickening.
So David, ' Quicken me in thy righteousness/ A man would have
thought he had been in a lively frame then ; yet ' Quicken me in thy
righteousness ; ' excite and enliven me to all acts of obedience.
Here I shall inquire —
1. What is this quickening.
2. Why they that long for God's precepts, and a more perfect and
ready subjection to God, are thus earnest for quickening.
First, What is this quickening ? I shall not speak at large, for it
often occurs in this psalm. It is used in scripture for two things :—
1. For regeneration, or the first infusion of the life of grace, Eph.
ii. 1, 5. Then we have divine qualities put into us, that do incline
and enable us to live unto God.
2. It is put for the vitality and the vigour of grace, when the spiri
tual life is in good plight. Deadness of heart is apt to creep upon
us, therefore we need renewed excitations and quickenings, that we
may serve our God with cheerfulness, liveliness, and zeal. Christians
should not only be living but lively ; 1 Peter ii. 5, ' Ye also as lively
stones are built up a spiritual house. And we read of living grace
and lively grace, 1 Peter i. 3. And Christ came into the world that
we might not only ' have life/ but ' have it more abundantly/ John x.
10 ; that is, that we might not only be living, but lively. So that
quickening is the actuation of the spiritual life, either in a way of
comfort or grace. There may be life where there is not this vigour
and this vitality. This quickening is mainly seen in the most oper
ative, and the two necessary graces of the soul to which the gospel is
sometimes reduced, and they are faith and love. These are the graces
wherein life consists ; and as these are acted and excited to God, so
we are lively, and when these decay we are dead. When faith is dead
all spiritual activity is lost : James ii. 26, ' For as the body without
the spirit is dead, so faith without works is dead also.' If men want
faith they cannot do anything with any life. So when love is dead,
or love grows cold, Mat. xxiv. 12, or when men have any abatement
in their love, all languisheth and grows dead in the soul, Kev. ii. 4, 5.
But on the contrary, it is said we live by faith, Gal. ii. 20. Grace is
kept in good plight when faith is strong and kept up in any vigour ;
and Gal. v. 6, ' Faith, which worketh by love/
Well, this quickening (that I may most sensibly demonstrate it)
depends upon these two things : —
[1.] The vitality of grace ; that depends upon the degree and mea
sure of our faith. For to speak nothing as to the mystical use, as
it is a means of our function of life, but to speak only now as to its
moral use, as it acts by the sight of invisible things, keep faith alive,
and all is alive in the soul : Heb. xi. 1. ' Faith is the evidence of
436 SERMONS UPON PSALM CXIX. [SER. XL VI.
things not seen ; ' it doth make things absent and things not seen to
act as if they were present, therefore it must needs be a very enliven
ing thing. Without faith our notions of God, Christ, heaven, and hell
are never practical and lively in operation ; for this is the evidence of
things not seen, and this convinceth us of all spiritual and unseen
things, to make them have a force and operation upon the soul. We
do but hear, read, and discourse literally until faith puts life into our
apprehensions and thoughts of them ; for faith will affect us as if we
did see the invisible God, and will put the same affections into us as
if Christ were crucified before our eyes, Gal. iii. 1. What is the reason
the mystery of redemption is a wild story to some, lively to others ?
Faith affects the heart as if he were crucified before our eyes, and his
life dropped out from him by degrees. So faith makes us hug and
embrace them as if we were in the midst of the glory of the blessed
ones. Take it only in its moral use, it is an enlivening thing ; and as
faith is kept up in any vigour, so the spiritual life is kept up.
[2.] For love. When we have a fresh and warm sense of the love of
God upon our souls, we are quickened to do for him answerably to such
a love ; and our souls reason, What, hath God done so great things
for us in Christ, and we do nothing for God again ? Then we see we
cannot do anything too much. Love hath a law upon the soul that
stirs up lively and zealous motions towards God : 2 Cor. v. 14, ' The
love of Christ constraineth us ; ' 1 John v. 3, ' His commandments are
not grievous/ Then everything goes on pleasantly, and runs upon its
wheels.
Secondly, Why will they that long after God's precepts see a need
of quickening ?
1. Because of the diseases incident to the renewed estate. There is
a constant weakness by reason of indwelling corruption : ' The flesh
lusteth against the spirit/ Gal. v. 17 ; they cannot serve God with
that purity and liberty they desire. Then there are frequent indispo
sitions of soul ; sometimes they feel a slowness and loathness and dul-
ness in their souls. Good men may yet be ' slow of heart ' to heavenly
things, Luke xxiv. 25. Look, as the physician saith weariness that
comes of its own accord is a sign of some disease upon us, laziness in
duty comes from a remiss will. Sometimes too they find great dead-
ness, that they cannot follow their work so closely, and with that life
and earnestness. And sometimes they are in bonds, sometimes in
straits, that they cannot enlarge and dilate themselves towards God :
Ps. cxix. 32, * When thou shalt enlarge my heart, I will run the ways
of thy commandments.' Now they that mind their work, they will be
sensible of this, and call upon God to quicken them. David com
plains of the dulness and deadness of his spirit ; but many do not, but
go on in a cold track of duties, and never regard the frame of their
hearts. But now a good man observes the temper of his soul. Most
observe their bodies, but few their souls. If their body be ill at ease
and out of order, they complain presently ; but love waxeth cold, zeal
for God and delight in God abateth, men grow weary in well-doing,
grow flat, have this remiss will, this deadness and slowness of soul
in the love of God, they can satisfy themselves in this frame and
temper.
VER. 40.] SERMONS UPON PSALM cxix. 437
2. Because, too, without this supervening and quickening grace,
they can never serve God cheerfully, nor do anything to purpose iri
the heavenly life ; our general work of obedience goes on slowly : Ps.
cxix. 88, * Quicken me, so shall I keep the testimony of thy mouth,'
then I shall do good to purpose. But religion is an irksome thing
when we are dead-hearted. For particular duties, it is not enough to
pray, but it must be with life : Ps. Ixxx. 18, ' Quicken us, and we will
call upon thy name.' It is not enough to hear, but to hear with life,
Mat. xiii. 15. It is a judgment to be dull of hearing.
3. As it is uncomfortable to themselves to act -without quickening
grace, so it is a thing very hateful with God, a cold lukewarm temper :
Rev. iii. 16, ' I will spew thee out of my mouth.1 This dull and stupid
profession is contrary to God and hateful to God, and such as content
themselves with this dead profession, God will spew them out of his
mouth. And it is contrary to all the provision God hath made for
us. Christ is set up as a fountain of grace in our nature : John x.
10, ' I am come that they might have life, and that they might have
it more abundantly.' The Lord hath justified us by his grace,
sprinkled our hearts that we might serve the living God, serve him in
a living manner ; for titles given to God imply the qualification in
hand, Heb. ix. 14 ; and he hath sanctified us, planted grace in our
hearts on purpose to maintain the life given us, that there might be a
lively hope. And all hearing is for life, Isa, Iv. 3 ; we come to lively
oracles that we may be quickened. The joys of heaven, redemption
by Christ, hell's torments, these doctrines are all quickening truths.
And the Lord hath given his flesh, not only to God for a sacrifice, but
to us for food that we may live, John vi. 51. Therefore to be cold is
odious to God.
Use 1. For caution.
1. Let us take heed we lose not quickening through our own de
fault, that we lose not this enlivening grace. We may lose it by any
heinous sin of ours, for by grieving the Spirit we bring on deadness
upon the heart, Ps. li. 10-12. When David sinned heinously, he begs
the Lord to quicken him, and restore his free spirit and the joy of
his salvation. The spirit is a tender thing. Every heinous sin is as
a wound in the body, which lets out the life-blood, and so we contract
a deadness upon ourselves.
2. Take heed of immoderate liberty, or vanities of the world, or plea
sures of the flesh, if you would not lose this quickening. The apostle
tells us, 1 Tim. v. 6, ' The woman that liveth in pleasure is dead while
she liveth.' Pleasures have a strange infatuation ; they bring a brawn
and deadness upon the heart, and hinder the sprightliness of spiritual
and heavenly affections: Ps. cxix. 37, 'Turn away mine eyes from be
holding vanity, and quicken thou me in thy way.' These two prayers
joined together speak thus much : if you be too busy about vanity, it
will bring on a brawn and deadness, and so you need to go to God for
quickening. And Christ tells his disciples, Luke xxi. 34, * Take heed
of being overcharged,' &c. The soul is mightily distempered by too
free a liberty of the delights of the flesh ; for sufeiting and drunkenness
must not be taken there in the gross notion.
3. Let us take heed that we do not lose it by our slothfulness and
438 SERMONS UPON PSALM CXIX. [SER. XL VI.
negligence in the spiritual life : Isa. Ixiv. 7, ' There is none that stir-
reth up himself to take hold of thee/ As in a watch one wheel pro
trudes and thrusts forward another, so when we are diligent all is lively
in the soul, but when we are not active and serious in a godly course
all goes to rack. An instrument, though it be never so much in tune,
yet laid by and hung up, it grows out of order. Wells are sweeter for
draining ; our graces, if we keep them not awork, lose their vitality ;
if we do not stir up the grace of God, 2 Tim. i. 6, they are quite
quenched ; when we grow careless, and neglectful of our souls, we lose
this activity of grace.
4. Vain and dead-hearted company and converse are a very great
means to damp the spirit and quench the motions of the heavenly life.
We should * provoke one another to good works/ Heb. x. 24. There
is great provocation in good examples; but we grow lazy, formal, slight
by imitation. Others profess knowledge, yet are vain, dead-hearted ;
so are we, we have adopted it into our manners, and leaven one another
by this means. There should be a holy contention who should be most
forward in the ways of godliness, and excel in our heavenly calling ;
this keeps Christians lively. Saul, when he was among the prophets,
he prophesied ; but when we converse with dead-hearted company, it
breeds a great damp. You read in Isa. xli. 6, 7, how the idolaters en
couraged one another — it was when the isles were to wait for the Mes
siah — that they should not faint, but get up their idols again, after
Christ had got a little footing among them ; and shall not the children
of God encourage, and keep up the life of zeal one in another ?
Use 2. Exhortation. It presseth you to divers duties.
1. To see a need of quickening. Though life received gives power
to act, yet that power must be excited by God. No creature doth sub
sist and act of itself. All things live, move, and have thoir being in
God. There is a concurrence necessary to all created things, much
more to the new creature : partly because of the internal indisposition
of the subject in which it is — alas ! grace in the heart is but like fire
in wet wood — partly by reason of external impediments ; Satan is ready
to cast a damp upon the soul, so that the Lord's grace is still necessary
for us.
2. Ask it of God. All life was at first in him originally, and it is
an emanation from him. The apostle proves Christ's Godhead from
this, because ' in him was life,' John i. 4. But is this a good argu
ment ? Doth that prove therefore he was God ? May we not say
of the meanest worm, in it is life ? But he means originally ; he was
the fountain of life, arid still he keeps it in his own hands, and con
veys it to all creatures every moment, even to the lowest worm : John
v. 26, ' For as the Father hath life in himself, so hath he given to the
Son to have life in himself.' The power of quickening and keeping of
life belongs to God. He hath it originally from himself, he gives it
to others, 1 Tim. vi. 13. He that quickeneth all things, worms, men,
that gives life to them, is God.
3. Accept this grace in and through Jesus Christ, who hath pur
chased it for us, who, gave his ' flesh to be meat indeed, and his blood
drink indeed,' John vi. 55 ; who rose again that we should ' walk in
newness of life/ Kom. vi. 4 ; who ascended to pour out the spirit upon
VER. 41 .] SERMONS UPON PSALM cxix. 439
us, John vii. 38, 39, Therefore, when we find deadness spiritually,
look to receive this life from Christ.
4. Kouse up yourselves. There are considerations and arguments
to quicken us. Certainly a man hath power and faculty to work truths
upon himself, to stir up the gift and grace that is in us, 2 Tim. i. 6. We
must not think grace works necessarily as fire burns, whether we will
or not that this will enliven us ; but we must rouse and stir up our
selves, as Ps. xlii. 5. There are many considerations by which we may
awaken our own soul ; from the love of God, from the hopes of glory ; by
which Christians should stir and keep their spirits awake and alive to
wards God and heavenly things.
Use 3. If quickening be so necessary, it presseth us to see whenever
we have received anything of the vitality of grace. Sense, appetite,
and activity, we may know it by these things : When there is a sense
of sin indwelling as a burden — life is strong then when it would ex
pel its enemy, Kom. vii. 24 — when there is an appetite after Christ
and his graces and comforts. When there is a greater activity, a burst
ing and breaking forth towards religious duties, it is a sign grace is
strong in the heart ; for the Spirit is to be a fountain of living waters
always breaking out, John vii. 38. When we are more fruitful towards
God, when it is ready to discover itself for the glory of God, then the
heavenly life is kept in good plight. For these things we should be
thankful to God, for he it is that awakeneth you.
SEEMON XLYII.
Let thy mercies come also to me, 0 Lord, even thy salvation,
according to thy word. — VER. 41.
IN this verse you have the man of God in straits, and begging for de
liverance. In this prayer and address to God you may observe —
1. The cause and fountain of all, thy mercies.
2. The effect or thing asked, salvation.
3. The warrant or ground of his expectation, according to thy word.
4. The effectual application of the benefit asked, come also unto me.
The sum of the verse may be given you in this point.
Doct. That the salvation of God is the fruit of his mercy, and effec
tually dispensed and applied to his people according to his word. There
is a twofold salvation — temporal and eternal.
1. Temporal salvation is deliverance from temporal dangers : Exod.
xiv. 13, ' Stand still and see the salvation of the Lord.'
2. Eternal deliverance from hell and wrath, together with that
positive blessedness which is called eternal life: Heb. v. 9, 'And being
made perfect, he became the author of eternal salvation to all them
that obey him.' The text is applicable to both, though possibly the
former principally intended.
First, I shall apply it to salvation temporal, or deliverance out of
trouble. There observe —
1. The cause of it, ' Thy mercies.' God's children often fall into
440 SERMONS UPON PSALM CXIX. [SflB. XLYJL
such straits that nothing but mercy can help them out. All deliver
ance is the fruit of mercy pitying our misery, but some deliverance
especially is the fruit of mercy pardoning our sin, I shall give you
some special cases, both as to danger and sin.
[1.] In all cases as to danger, it is mercy which appears, partly
because God's great argument t'o move him is the misery of his
people. It is his great argument : Deut. xxxii. 36, ' The Lord will
repent for his people ; ' when he seeth that all their power is gone, and
none shut up and left, no manner of defence, but exposed as a prey to
those th,at have a mind to wrong them. It is the only argument :
Ps. Ixxix. 8, ' Let thy tender mercies speedily prevent us, for we are
brought very low/ Mercy relents towards a sinful people, when they
are a wasted people. Partly because when there are no other means
to help, mercy unexpectedly findeth out means for us. We are at an
utter loss in ourselves ; God finds out means of relief for us : Ps. Ivii. 3,
1 He shall send from heaven, and save me from the reproach of him
that would swallow me up, Selah. God shall send forth his mercy
and truth.' When we want help on earth, faith seeketh for help from
heaven, and mercy chooseth means for us when we cannot pitch upon
anything that may do us good. In these cases doth mercy discover
itself as to danger.
[2.] More eminently in special cases, when their sins have evidently
brought them into those straits. Many afflictions are the strokes of
God's immediate hand, or the common effects of his providence
permitting the malice of men for our trial and exercise ; but some are
the proper effects of our own sins. We run ourselves into incon
veniences by our folly, and even then mercy findeth a way of escape
for us. Two ways may our sin be said to bring our trouble upon us—
meritorie et effective.
(1.) Meritorie, when some judgment treadeth upon the heels of
some foregoing sin and provocation ; as David, when he had offended
ia the matter of Uriah, see Ps. iii. title, * A Psalm of David when he
fled from Absalom his son,' and the two first verses, ' Lord, how are
they increased that trouble me ? Many are they that rise up against
me ; many there be that say of my soul, There is no help for him in
God, Selah.' David was deserted of his own subjects, chased from his
palace and royal seat by his own son, Absalom. He had defiled
Uriah's wife secretly, and his wives were . defiled in the face of all
Israel, and he driven to wander up and down for safety. God will
make all that behold the scandalous sins of his people see what it is to
provoke him to wrath. See how he complains, ver. 1, ' Lord, how are
they increased that trouble me ? Many are they that rise up against
me.' You shall find in 2 Sam. xv. 12, ' The people increaseth con
tinually with Absalom ; ' a multitude against him, and the rest durst
not be for him, their hearts were hovering. And in another place,
2 Sam. xvii. 11, all Israel gathered to him from Dan to Beersheba.
In what a sorry plight was David when all was against him, and the
world thought God was against him ! for so it followeth, ver. 2,
' Many there be which say of my soul, There is no help for him in
God, Selah.' The world counted the case desperate, and insulted over
him, now God hath left him ; but they mistook fatherly correction for
VER. 41.] SERMONS UPON PSALM cxix. <iil
vindicative justice. This was a sad condition ; but David goeth to God
to fetch him off; though he had drawn this judgment upon himself,
yet he deals with him for relief : in such cases mercy is seen. That
pit must be very deep when the line of grace doth not go to the
bottom of it. In the face of the temptation David maintaineth his
confidence in God : see ver. 3, ' But thou, 0 Lord, art my shield, my
glory, and the lifter-up of my head/ God is counter-comfort to all
his troubles. He was in danger, God was his shield; his kingdom
was at stake, God was his glory : he was under sorrow and shame,
God would lift up his head ; to the unarmed a shield, to the disgraced
glory, to the dejected an encourager or the lifter-up of his head. Thus
when his case was thought desperate doth mercy work for him.
(2.) Effective, when we ourselves run into the snare, and be holden
with the cords of our own vanity : Prov. v. 22, ' His own iniquities
shall take the wicked himself, and he shall be holden with the cords
of his sins ; ' when we have been playing about the cockatrice's hole,
and have brought mischief upon ourselves. Sometimes God's chil
dren have been guilty of this ; they have been the cause of their own
troubles ; as David, when his unbelief drove him to Gath, where he
was in danger of his life, and escaped by his dissembling : Ps. xxxiv.,
entitled, * A Prayer of David when he changed his behaviour before
Abimelech, who drove him away, and he departed/ And Josiah put
himself on a war against Pharaoh Necho, and other such instances.
Then if they be saved, it is certainly mercy.
Again, observe, it is not mercy, but mercies; the expression is plural — •
[1.] To note the plenty and perfection of this attribute in God.
God is very merciful to poor creatures. See in how many notions
God's mercy is represented to us. A distinct consideration of them
yieldeth an advantage in believing ; for though they express the same
thing, yet every notion begetteth a fresh thought, by which mercy is
more taken abroad in the view of conscience. This is that pouring
out God's name spoken of Cant. i. 3, 'Thy name is as ointment
poured forth/ Ointment in the box doth not yield such a fragrancy
as when it is poured out. God hath proclaimed his name : Exod.
xxxiv. 6, 'The Lord, the Lord God, merciful and gracious, long-
Buffering, abundant in goodness and truth/ God hath given
this description of himself, and the saints often take notice of it:
Ps. ciii. 8, ' The Lord is merciful and gracious, slow to anger, and
of great kindness ; ' Joel ii. 13, ' Turn to the Lord your God, for
he is merciful and gracious, slow to anger, and of great kindness,
and repenteth him of the evil ; ' Jonah iv. 2, < I knew that thou wert
a gracious God, slow to anger, and of great kindness ; ' and in divers
other places. What doth the Spirit of God aim at in this^ express
enumeration and accumulation of names of mercy, but to give us a
help in meditation, and to enlarge our apprehensions of God's mercy ?
(1.) The first notion is mercy, which is an attribute whereby God
inclineth to favour them that are in misery : it is a name God hath
taken with respect to us ; the love of God first falleth upon himself. God
loveth himself, but he is not merciful to himself; mercy respects crea
tures in misery. Justice seeks a fit object ; mercy, a fit occasion. Justice
looketh to what is deserved ; mercy, to what is wanted and needed.
442 SERMONS UPON PSALM CXIX. [SER. XL VII.
(2.) The next notion is grace, which noteth the free bounty of God,
and excludeth all means on the creature's part. Grace doth all gratis,
freely, though there be no precedent debt or obligation, or hope of re
compense, whereby anything can accrue to God. His external
motive is our misery, his internal motive his own grace. Angels, that
never sinned, are saved merely out of grace. Men, that were once
miserable, are saved, not only out of grace, but out of mercy.
(3.) The next notion is long-suffering or slowness to anger. The
Lord is not easily overcome by the wrongs or sins of the creature.
He doth not only pity our misery — that is mercy, and do us good
for nothing — that is grace, but beareth long with our infirmities
—that is slowness to anger. Certainly he is easily appeased, and
is hardly drawn to punish. Men are ready to anger, slow to mercy,
quickly inflamed, and hardly appeased ; but it is quite the contrary
with God. It is good to observe the difference between God and
man. Man cannot make anything of a sudden, but destroyeth it
in an instant. When men are to make anything, they are long
about it, as building a house is a long work ; but plucking it down and
undermining it is done in a short time. But God is quick in making,
slow in destroying ; he made the world in six days. He could have
done it in a moment, were it not that he would give us a pattern of
labour and order in all things. Now it hath continued for six
thousand years, and upwards, as some account. Such is his long-
suffering. How many of us has God borne with for ten, twenty,
thirty years, from childhood to grey hairs, from the cradle to the
grave ! The angels were not endured in their sinful state, but imme
diately cast into hell.
(4.) Kindness and bounty ; he is plenteous in goodness. God is
good and doth good ; his communications to the creature are free and
full, as the sun giveth out light and the fountain water. Thus you
gee reason why mercies are plurally expressed.
[2.] The frequency of it : Lam. iii. 23, ' His mercies are new every
morning ; ' that is, renewed ; those that concern the body and soul :
not only merciful in saving once or twice, but every day pardoneth our
new sins, and giveth to his repenting children new comforts. There is
a throne of grace open every day, not once a year, Heb. iv. 16, as it was
to the high priest under the law. The golden sceptre is daily held out,
the fountain is ever open, not stopped up nor drawn dry. God keepeth
not terms, but keepeth a courtof audience ; and every day we may come
and sue out our pardon, and take out the comforts we stand in need of.
[3.] The variety of our necessities, both by reason of misery and sin ;
go that not mercy, but mercies, will do us good. We have not one sin, but
many ; not one misery, but many ; therefore mercies are needful to us.
(1.) Our miseries are many, danger waylayeth us on every side ;
therefore the mercy of God is said to compass us about : Ps. xxxii. 10,
* He that trusteth in the Lord, mercy shall compass him about/ On
which side soever temptation and trouble maketh the assault, mercy
is ready to make the defence : ' Many are the troubles of the righteous,
but the Lord delivereth them out of them all/ Ps. xxxiv. 19. Their
troubles are many, from God's own hand, Satan's temptations, malice
of the wicked world ; therefore ' Let thy mercies come to me/
YER. 41.] SERMONS UPON PSALM cxix. 443
(2.) Our sins, so many provocations, transgressions from the womb,
Isa. xlviii. 8. After grace received we have our failings ; there remains
much venom and evil of sin: Ps. li. 1, ' Have mercy upon me according
to the greatness of thy mercy ; according to the multitude of thy tender
mercy blot out my transgressions ; ' where great sins, great mercies ;
inany sins, many mercies. In that one fact how many ways did he
sin ? No great sin can be committed alone, but one evil act draweth
on another, as links in a chain : adultery, blood ; and this by a king,
whose duty it was to punish it in others. The more above the stroke
of man's justice, the more liable to God's. This when he had many
wives of his own. A crime committed out of want is not so heinous
as that committed out of wantonness. He took the poor man's one
ewe lamb, when he had many flocks and herds. This was done not
suddenly and in the heat of passion, but in cool blood, plotting his
opportunties, abusing Uriah, his simplicity and sincerity, to his own
destruction. His honesty in not returning to his house should have
been a check upon David. He maketh him drunk ; drew Joab into
the conspiracy and confederacy of his guilt ; many perished with Uriah
in the attempt upon Rabbah.
[4.] The many favours to be bestowed upon us, as food, clothing,
protection, liberty in our service, and after all eternal life ; therefore
mercies, which giveth us ' all things necessary to life and godliness/
2 Peter i. 3.
2. The effect, ' thy salvation/ brought about in God's way, and upon
God's terms. In temporal safety we must wait for God's salvation,
«uch as God giveth, God alloweth. Better be miserable than be saved
upon other terms. Many would be safe from troubles, but they would
take their own way, and so turn aside to crooked paths. Those martyrs
spoken of in the Hebrews, chap. xi. 35, ' would not accept deliverance,
that they might obtain a better resurrection ; ' to wince under trouble,
and fling off the burden ere it be taken off by God without any sin of
ours ; otherwise we break prison, get out by the window, not by the
door. We must take up our cross as long as God will please to have
us bear it. David saith, ' Thy salvation.'
3. The warrant and ground of his expectation, ' According to thy
word.' God's mercy is to be expected according to the tenor of the
promise. How is that ?
[1.] No temporal blessing is absolutely to be expected, for God hath
reserved the liberty of trying and chastising his children in outward
things. The covenant is to be understood with the exception of the
cross, and we can have no temporal benefit by it but as it is useful for
us : Ps. Ixxxix. 32, 33, ' I will visit their transgression with a rod,
and their iniquity with stripes: nevertheless my loving-kindness
will I not utterly take from him, nor suffer my faithfulness to fail.'
God will use medicinal discipline, though not satisfy his justice upon
them.
[2.] The qualification of the promise must be regarded by those
that would have benefit by it. God's covenant is made with his people ;
it is a mutual stipulation. Many would have comfort ; we plead pro
mises of safety with God, but forget promises of obedience to him ; as
Ephraim would tread out the corn, but not break the clods, Hosea x. 11.
444 SERMONS UPON PSALM CXIX. [&ER. XLVIL
There was food : Deut. xxv. 4, ' Thou shalt not muzzle the ox which
treadeth out the corn.' We mind our own interest more than God's
honour.
[3.] A word of promise calleth for faith and trust. Whatever con
trariety appeareth in God's providence, God's word must bear up our
hearts ; it is as a pawn till the deliverance come. God's mercy is the
same still ; his word calleth for trust. The more we trust and hope in
his mercy the better for us : Ps. xiii. 5, * I have trusted in thy mercy ;
my soul shall rejoice in thy salvation •/ Ps. xxxiii. 22, ' Let thy mercy,
0 Lord, be upon us, as we hope in thee ; ' and Ps. xxxii. 10, ' He that
trusteth in the Lord, mercy shall compass him about.' The more
clear is your claim when you trust yourselves with him. He is a
merciful God, and his word saith he will take care for them that fear
him.
[4.] All this trust must be set awork in prayer ; so doth David, and
so saith the word : Ps. 1. 15, ' Call upon me in the day of trouble ; I
will deliver thee, and thou shalt glorify my name ; ' Jer. xxix. 11, 12,
' I know the thoughts that I think towards you, saith the Lord ;
thoughts of peace and not of evil, to give you an expected end. Then
shall ye call upon me, and ye shall go and pray unto me, and I
will hearken unto you ; ' Ezek. xxxvi. 37, ' Thus saith the Lord God, I
will yet for this be inquired of by the house of Israel, to do it for them/
4. The effectual application, ' Let thy mercies come also unto me.'
[1.] He beggeth application : ' unto me also.' God is every day scat
tering his mercies abroad in the world, and David would not be left
out of God's care and blessed provision, but have his share also. Esau's
words are applicable upon this occasion : Gen. xxvii. 38, ' Hast thou
but one blessing, 0 my Father ? Bless me, even me also.' When
the earth is full of his goodness, beg your share. God is the Father
of mercies ; he hath not the less for bestowing, as the sun hath not
less light for us because others enjoy it with us. God doth not waste
by giving.
[2.] He beggeth an effectual application, ' Let thy mercies come
unto me/ The way was blocked up with sins and difficulties, yet
mercy could clear all, and find access to him, or make out its way. Let
it come to me, that is, let it be performed or come to pass, as it is
rendered, Judges xiii. 12, ' Now let thy words come to pass to us;'
Heb. — Let it come ; here let it come home to me, for my comfort and
deliverance. David elsewhere saith, Ps. xxiii. 6, ' Mercy and goodness
shall follow me all my days ; ' go after him, find him out in his wan
derings. So Ps. cxvi. 12, ' What shall I render to the Lord for all
his benefits towards me ? ' They found their way to him though shut
up with sins and dangers. Thus we see how to plead with God for
temporal salvation ; we must make grace, and nothing but grace, the
ground of our hope, and this according to the tenor of the word.
Secondly, As it is applicable to eternal salvation ; and then —
1. The ground of all is mercy, or pity of the creatures' misery. The
Lord is not moved to bestow grace upon sinners for any goodness that
he findeth in them, or could foresee in them, for he findeth none, and
could foresee nothing but what was the fruit of his own grace : Kom.
xi. o5, ' Who hath given him first, and it shall be recompensed unto
VEK. 41.] SERMONS UPON PSALM cxix. 445
him again ? ' It is the honour of God to begin all things, as the river
oweth all to the fountain, the fountain nothing to the river ; as none
oan give him first, so none can be profitable unto him, for he needeth
nothing : Acts xvii. 25, ' Neither is worshipped with men's hands, as
though he needed anything, seeing he giveth to all life, and breath, and
all things/ Nay, we deserve the contrary, to be cast into utter dark
ness : Ezek. xxxvi. 21, 22, ' I do not this for your sakes : I had pity for
my name's sake, which ye have profaned among the heathen ; ' 1 Peter
i. 3, ' Of his abundant goodness he hath begotten us to a lively hope.'
We have not a right notion of mercy unless we admire the plenty of
it : Eph. ii. 4, ' God, who is rich in mercy, for his great love where
with he loved us, when we were dead in trespasses and sins, hath
quickened us with Christ/ There need many mercies from first to
last for the saving of a poor sinner ; their natural misery is great :
Ezek. xvi. 6, ' When I passed by thee, and saw thee polluted in thine
own blood, I said unto thee, when thou wast in thy blood, Live ; yea,
I said unto thee, when thou wast in thy blood, Live/ Their actual
sins many : Jer. xiv. 7, ( Our iniquities testify against us.' The way
of their recovery by Christ is mysterious: John iii. 16, ' God so loved
the world, that he gave his only-begotten Son, that whosoever believeth
in him should not perish, but have everlasting life/ The course taken
for satisfying wronged justice ; the application involveth many mercies.
The renewing of their natures : Titus iii. 5, ' According to his mercy
he saved us, by the washing of regeneration and the renewing of the
Holy Ghost/ The preserving of inherent grace against temptations,
forgiving many sins after conversion : Isa. Iv. 7, * Let the wicked for
sake his way, and the unrighteous man his thoughts, and let him
return unto the Lord, and he will have mercy upon him, and to our
God, for he will abundantly pardon ; ' Prov. xxiv. 16, * The righteous
fall seven times a day, and riseth up again.' The great eternal good
things to be bestowed on them : Jude 21, ' Looking for the mercy of
our Lord Jesus Christ unto eternal life/ So that from first to last
there is nothing but a concatenation of mercies.
2. The effect, salvation. This properly deserveth to be called so.
We are saved but in part before, then from all evils, from the greatest
evil, hell. Before we are saved, but we maybe troubled again. Now
no more sorrow, when all opposition is broken, and God is all in all,
and the church presented as a prey snatched out of the teeth of lions ;
all former things are done away.
3. This dispensed according to the word. Now what doth the word
say ? When a sinner repenteth, all the iniquities which he hath com
mitted shall be forgotten. There is abuse of mercy noted : Deut. xxix.
19, ' If he shall bless himself and say, I shall have peace though I walk
in the imagination of my heart ; ' I may go on in sin and cry God
a mercy, and there is an end. No ; mercy issueth out itself for salva
tion of men according to the word ; these are conclusions contrary to
grace : Jude 4, ' There are certain men crept in unawares, who were
before of old ordained to this condemnation, ungodly men, turning the
grace of our God into lasciviousness/ The principle is true, but the
conclusion is false. Certainly God is merciful, there is no end nor
measure nor bank nor bottom in his mercy ; but throughout the whole
446 SERMONS UPON PSALM CXIX. [SER. XL VII.
scriptures mercy is only promised to the penitent, and those that come
to God by Christ. Take mercy according to the word, according to
the analogy of faith, and there is not a more powerful incentive of
duty : Ps. cxxx. 5, ' There is forgiveness with thee, that thou mayest be
feared;' Titus ii. 11, 12, 'The grace of God, that bringeth salvation, hath
appeared to all men, teaching us that, denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly in this present
world ;' Rom. xii. 1, ' I beseech you, brethren, by the mercies of God,
that you present your bodies a living sacrifice, holy, acceptable to God,
which is your reasonable service.' This is true divinity. The flesh
deviseth another doctrine. Let us sin that grace may abound, to make
a carnal pillow of God's mercy, that they may sleep securely in sin,
yea, a dungcart to carry away their filth. God is merciful, but to those
that count sin a burden and misery ; God is slow to anger, but yet
angry when provoked : abused patience kindleth into fury, as water,
when the mouth of the fountain or course of the river is stopped,
breaketh out with more violence. God hath his arrows of displeasure
to shoot at the wicked. You must not fancy a God all honey, all
sweetness ; he is ' the father of mercies/ but so that he is also ' a God
of vengeance : ' Ps.lxviii. 19-21, ' Blessed be the Lord, who daily loadeth
us with benefits, even the God of our salvation, Selah. He that is our
God is the God of salvation ; and unto God the Lord belong the issues
from death. But God shall wound the hairy scalp of his enemies/
The mercy of God is large and free, if men do not make themselves
incapable by their impenitency.
4. We must beg — (1.) The application of these : * to me also : ' ' We
have heard that the kings of Israel are merciful kings,' 1 Kings xx.
31. Now we would feel it : 1 Tim. i. 15, ' This is a faithful saying, and
worthy of all acceptation, that Jesus Christ came into the world to save
sinners, of whom I am chief.' Wind in ourselves within the covert of
a promise, enter at the back-door of a promise ; there comes virtue from
Christ if but touched. The woman came behind him and touched the
hem of his garment ; so we must seek the application of this virtue.
(2.) Effectual application, ' Let it come unto me/ Mercy cometh unto
us, or we shall never come unto it, 1 Peter i. 10. The grace that
cometh to us, %dpiv epxpfjuevyv, the grace which is brought to you at
the revelation of Jesus Christ, God's grace, is brought home to our
doors ; we seek not after it, but it seeketh after us. Salvation has gone
forth, saith the prophet, to find out lost sinners : ' Wisdom hath sent
forth her maidens : she crieth upon the high places of the city, Whoso
is simple, let him turn in hither,' Prov. ix. 3, 4. God sends the gospel
up and down the world to offer his grace to men ; it worketh out its
way.
Use. Here is encouragement and direction to poor creatures how to
obtain God's mercy for their comfort.
1. Encouragement. Mercy doth all with God ; it is the first cause,,
that setteth every thing awork.
[1.] Mercy is natural to God : 2 Cor. i. 3, ' Father of mercies.' God
is not merciful by accident, but by nature ; the sun doth not more
naturally shine, nor fire more naturally burn, nor water more natu
rally flow, than God doth naturally show mercy.
VER. 42.] SERMONS UPON PSALM cxix. 447
[2.] It is pleasing to him : Micah vii. 18, ' Who is a God like unto
thee, that pardoneth iniquity, and passeth by the transgression of the
remnant of his heritage ? He retaineth not his anger for ever, because
he delighteth in mercy.' Judgment is called ' his strange work/
Isa. xxviii. 21, 'That he may do his work, his strange work, and bring
to pass his act, his strange act.' Primitive1 acts he is forced to, but
he rejoiceth to do good, as live honey droppeth of its own accord.
J3.J It is plentiful in God; he is rich in mercy, abundant in goodness
truth. Thy sins are like a spark of fire that falleth into the ocean ;
it is quenched presently. So are all thy sins in the ocean of God's
mercy ; there is not more water in the sea than there is mercy in God.
[4.] It is the great wonder of the divine nature. Everything in God
is wonderful, especially his pardoning mercy. It is no such great wonder
in God that he stretcheth out the heavens like a curtain, since he is omni
potent ; that he formed the earth or the waters, since he is strong ;
that he distinguished times, adorned the heavens with so many stars,
decked the earth with such variety of plants and herbs, since he is
wise ; that he hath set bounds to the sea, governeth the waters, since
he is Lord of all ; that he made man a living creature, since he is the
fountain of life ; but that he can be merciful to sinners, infinitely mer
ciful when infinitely just. There is a conflict in the attributes about
us, but ' mercy rejoiceth over judgment,' James ii. 13 ; that he is so
gracious and condescending, when his first covenant seemed to bind
him to destroy us ; that he that hateth sin is so ready to forgive it,
pardoneth it so often, and punisheth it so seldom.
[5.] He is communicative ; it is ' over all his works/ Ps. cxlv. 9.
Not a creature but subsisteth by God's mercy; he loveth man and
beast, Ps. xxxvi. 6 ; and 1 Tim. iv. 10, ' He is the saviour of all men,
especially of those that believe.' The whole earth is full of his good
ness : Lord, show it to me also. ' He heareth the cry of the ravens/
. . 2. To direct us how to sue for it in a broken-hearted manner.
There- are two extremes — self-confidence and desperation. Self-confi
dence challengeth a debt, and despair shutteth out hopes of mercy. A
proud Pharisee pleads his works, Luke xviii. 11. Cain saith, Gen. iv.
13, ' My punishment is greater that I can bear/ The middle between,
both is the penitent publican : Luke xviii. 13, 'He stood afar off, and
would not lift up so much as his eyes to heaven, but smote his breast,
saying, God, be merciful to me a sinner/ Go to him; that which with
men is the worst plea, with God is the best.
SEBMON XLVIII
So shall I have wherewith to answer him that reproacheth me : for
I trust in thy word. — VER. 42.
IN the former verse we saw the man of God begging for deliverance-,
or temporal salvation, from the mercies of God according to his word.
Salvation belongeth to the Lord, and his mercy can pardon great sins,
1 Qu. ' punitive ' ? — ED.
448 SERMONS UPON PSALM CXIX. [SER. XL VIII.
and fetch us off from great extremities, and that according to the word of
God. He had boasted of this. There is his request; here is his argu
ment, from the use and fruit of his deliverance ; he should have some
thing to reply to the scoffs and mocks of wicked men, who insulted
over him in his distress and calamity. He had spoken of great things
or the promise,1 and now desireth the promise to be made good, that
he might have an answer ready against their reproaches, ' So shall I
have wherewith to answer him that reproacheth me.'
But hath a child of God nothing to answer to a wicked man before
salvation cometh? Ans. Yes; a child of God could answer them of
the principles of faith ; but they must have instances of sense. He
could say that his ' God is in heaven, and doth whatsoever he pleaseth ; '
that he is ' the shield of his help, and sword of his excellency,' Deut.
xxxiii. 29. Weapons offensive and defensive enough yet left ; but the
business is not what is an answer in itself, but what answer will
satisfy them ? for they that have no faith must be taught by sense.
When we urge principles of faith, unless their senses hear, feel, see,
they will not regard them. Then their mouths are stopped when God
doth own his people from heaven. They count faith a foolish persua
sion, hope a vain expectation, and inward supports and comforts fan
tastical impressions ; as if men did feed themselves with the wind.
But God's salvation would answer for him, and some sensible provi
dences be a real confutation.
Observe three things: —
1. The ground of David's comfort, I trust in thy ivord.
2. The enemy's insultation thereupon, intimated in these words,
him that reproacheth me. They scoffed at his trust in God, as if he
would not bear him out in his strictness.
3. The request of the Psalmist, that God would confute and stop
their mouths by making good his promises to him, so shall I have
wherewith to answer him. Points : —
Doct. 1. It is our duty to trust God upon his word.
Doct. 2. Those that do so must look to be reproached for it.
Doct. 3. God making good his promises confuteth their reproaches
and insultations.
Doct. 4. God will therefore make them good, and his people may
expect and beg deliverance to that end.
Doct. 1. It is our duty to trust God upon his word. The act of
trust is spoken of with respect to a twofold object — the word and God ;
the one more properly noteth the warrant of faith, the other the
object. Both are mentioned together, John xvii. 20, 'Neither pray I
for these alone, but for them also which shall believe on me through
their word.' In other places sometimes one is mentioned, sometimes
the other ; trusting in God and trusting in the word of God ; but
whenever the one is mentioned the other is included. To trust in God
without his word is a foolish and groundless presumption, and the
word without God is but a dead letter. It is not the conveyances
merely that a man liveth upon, but the lands conveyed by them.
First, What is this trusting in God ?
Ans. An exercise of faith, whereby, looking upon God in Christ
1 Qu. ' spoken great things of the promise ' ? — ED.
VER. 42.] SERMONS UPON PSALM cxix. 449
through the promises, we depend upon him for whatsoever we stand in
need of, and so are encouraged to go on cheerfully in the ways wherein
he hath appointed us to walk. It is a fruit of faith, and supposeth it
planted in the heart, for an act cannot be without a habit. I suppose
a man to have this grace before I require the exercise of it. And it
looketh upon God in Christ as the fountain of blessings, for otherwise
God, to the fallen creature, is not an object of trust, but horror ; as
* the devils believe and tremble/ James ii. 19 ; and that may be the
reason why the sons of men are said to ' put their trust under the
shadow of his wings : ' Ps. xxxvi. 7, * How excellent is thy loving-
kindness, 0 God ! Therefore the children of men shall put their trust
under the shadow of thy wings ; ' and Ps. Ivii. 1, * My soul trusteth in
thee, yea, in the shadow of thy wings will I make my refuge, until
these calamities be overpast/ In which there is supposed to be an
allusion not only to the feathers of a hen spread over the chickens,
but the out-stretched wings of the cherubim over the mercy-seat,
which was a type of Christ, who is therefore called tXacmjpiov, a propi
tiation, as also the mercy-seat, Heb. v. 8, with Kom. iii. 24, ' Being
justified freely by his grace, through the redemption that is in Jesus
Christ, whom God hath set forth to be a propitiation through faith in
his blood.' The mercy-seat, or God offering himself to be reconciled
in Christ, is an open sanctuary for distressed souls to fly unto. This
doth draw our hearts to him through the promises. These are the
holdfast which we have upon God, the sacred bands which he has
taken upon himself, the rule and warrant of faith which shows how far
God is to be trusted. Our necessities lead us to the promises, and the
promises to Christ, and Christ to God, as the fountain of grace ; and
therefore we put these bonds in suit ; we turn them into prayers ; and
then we have free leave to challenge him upon his word : Ps. cxix.
99, ' Remember thy word unto thy servant, wherein thou hast caused
me to hope.' Therefore, to bear up our hearts, God hath not only
promised us, in the general, that he will * never fail us nor forsake us/
Heb. xiii. 5, ' And all things shall work together for good/ Eom. viii.
28 ; that he will be with us in fire and water, Isa. xliii. 2, and that he
will be ' a sun and a shield, and give us grace and glory, and no good
thing will he withhold/ Ps. Ixxxiv. 11 ; but also, in particular, hath
multiplied and suited his promises to all our necessities, that when we
come to the throne of grace we may have a promise ready. A general
intimation is not so clear a ground of hope as a particular and express
promise : the more of these we have, the more explicit are our thoughts
about God's protection, and the more are our hearts fortified and borne
up in praying to him and waiting upon him. Chirograplia tua
injiciebat tibi, Domine — whose are these ? Lay up his words in thy
heart, Job xxii. 22. The more of these the more arguments in prayer.
We depend upon him for all that we stand in need of. Herein is the
nature of trust seen, in dependence and reliance upon God, that he
will supply our wants in a way most conducible to his glory and our
good. Now, this depending on God must be done at all times,
especially in a time of straits and difficulties. At all times : Ps. Ixii.
8, ' Trust in the Lord at all times/ It is an act never out of season,
but especially in a time of fears, misery, and distress : Ps. Ivi. 3, ' At
VOL. vi. 2 F
450 SERMONS UPON PSALM CXIX. [SEK. XLVIIL
what time I am afraid, I will put my trust in thee/ In prosperity
and adversity we are to depend upon God, and to make use of him in
all conditions : Ps. xci. 9, ' Thou shalt make the Most High thy
refuge, and my God thine habitation.' A refuge is a place of retreat
and safety in a time of war, and a habitation the place of our abode
in a time of peace. Whatever our condition be, our dependence
must be on God. When all things are prosperous, God must be
owned as the fountain of our blessings, all our comforts taken out
of his hand, and that we hold all by his mercy and bountiful provi
dence. Because of our forfeiture by sin, and the uncertainty of these
outward comforts, and the continual necessity of his providential
influence and support, the heart must still be exercised in the acknow
ledgment of God and his gracious hand over us ; and so the heart is
not enticed by our outward comforts, but raised by them. Indeed, in
some cases, it is harder to trust God with means than without. When
there are visible means of supply, the heart is prone to carnal con
fidence. Good Paul was in danger : 2 Cor. i. 9, ' We had the
sentence of death in ourselves, that we should not trust in ourselves,,
but in God, which raiseth the dead.' But then in adversity, when
kept bare and low, then is a time to show trust ; how hard soever our
condition be, grounds of confidence are not lost : Zeph. iii. 12, ' I will
leave in the midst of thee an afflicted and poor people, and they shall
trust in the name of the Lord.' Every man thinketh trusting in God
easy when things go well with him ; but indeed he trusteth in other
things ; he eateth his own meat, and weareth his own apparel, only
God carrieth the name of it. But now, when we are without all com
fort and encouragement from the creatures, as David, when he was
left alone, ' Refuge failed me ; no man cared for my soul : I cried unto
thee, 0 Lord, and said, Thou art my refuge and portion in the land of
the living,' Ps. cxlii. 4, 5. When men fail, God never faileth ; when
riches take wing, and worldly friends forsake us, then is a time for
trust and dependence upon God. It is the end of providence that we
should have the less comfort in the creature that we may have all in
God. Now we are to depend on God for whatsoever we stand in need
of, as at all times, so for all things, temporal and spiritual mercies ; for
God will withhold no good thing from us. He hath undertaken not
only to give us heaven and happiness in the next world, but to carry
us thither with comfort, ' that we may serve him without fear all the
days of our lives/ Luke i. 75. His providence concerneth the outward
and inward man, and so do his promises. A whole believer is in
covenant with God, body and soul, and he will take care of both.
But all the difficulty is how we ought to depend on him for temporal
supplies.
1. It is certain that we ought not to set God a task to provide meat
for our lusts : Ps. Ixxviii. 18, ' And they tempted God in their heart
by asking meat for their lusts.' Carnal affections and hopes do but
make trouble for ourselves. Though it be the ordinary practice of
God's free grace and fatherly cares to provide things comfortable and
necessary for his children, whilst he hath work for them to do, yet he
never undertook to maintain us at such a rate, to give us so much by
the year, such portions for our children, and supplies for our families.
VER. 42.] SERMONS UPON PSALM cxix. 451
We must leave to the great Shepherd of the sheep to choose our pas
tures, bare or large ; and he that will depend upon God must be sure
to empty his heart of covetous desires, and be contented with our lot,
if we would cast ourselves upon his providence : Heb. xiii. 5, ' Let
your conversation be without covetousness, and be content with such
things as you have ; for he hath said, I will never leave thee nor for
sake thee.' We do but ensnare and perplex our own thoughts while
we would reconcile the promises with our lusts, and crave more than
ever God meaneth to give.
2. It is as certain that we ought not to be faithless and full of cares
about these outward supplies : Mat. vi. 23, * Take no thought what ye
shall eat, or what ye shall drink, or wherewithal ye shall be clothed ;'
because, if we had no promises, there is a common bounty and good
ness of God which is over all his works, and reacheth to the preser
vation of the smallest worm, decketh the lilies, feedeth the ravens and
the fowls of the air ; and certainly more noble creatures, such as men
are, may expect their share in this common bounty ; how much more
when there is a covenant wherein God hath promised to be a father
to us, and temporal blessings are adopted and taken into the covenant
as well as other blessings. Will not he give that to children which
he gives to enemies, to beasts and fowls of the air ? You would count
him a barbarous and unnatural father that feeds his dogs and hawks,
and lets his children die of hunger ; and can we without blasphemy
think so of God ?
3. As we ought not, on the one hand, to think God will supply our
lusts, nor, on the other hand, distrust his care of necessaries, so we
cannot be absolutely confident of particular success in temporal things ;
for they are not absolutely promised, but with exception of the cross,
and as God shall see them good for us. God reserved in the covenant
a liberty both of showing his justice and his wisdom ; his justice, in
scourging his sinning people : Ps. Ixxxix. 32, ' He will visit their
iniquity with rods, and their transgression with scourges.' The world
shall know God doth not allow sins in his own children. Sin is as
odious to God in them as others, yea, more ; and therefore they feel
the smart of it. The liberty of his wisdom: Ps. Ixxxiv. 11, 'The
Lord God is a sun and a shield : the Lord will give grace and glory,
and no good thing will he withhold from them that walk uprightly ;'
Ps. xxxiv. 9, 10, ' 0 fear the Lord, ye his saints, for there is no want
to them that fear him : the young lions do lack and suffer hunger,
but they that fear the Lord shall not want any good thing/ They
may want many comforts, but no good thing. Good is not determined
by our fancies, but God's wisdom. Well, then, we cannot expect a
certain tenure of temporal happiness-; there is great danger in fixing
a deceitful hope ; much of the subtlety of Satan is to be seen in it,
who maketh an advantage of our disappointments, and abuseth our
rash confidence into a snare and temptation to atheism and the mis
belief of other truths.
4. The dependence we exercise about these things lieth in commit
ting ourselves to God's power, and referring ourselves to God's will.
He is so able that he can secure us in his work, so good, that we should
not trouble ourselves about his will, but refer it to him without hesi-
452 SERMONS UPON PSALM CXIX. [SER. XL VIII.
tancy, which, if we could bring our hearts to it, it would ease us of
many burdensome thoughts and troublesome cares : 1 Peter iv. 19,
' Wherefore let them that suffer according to the will of God commit
the keeping of their souls to him in well-doing, as unto a faithful
Creator ;' Prov. xvi. 3, ' Commit thy ways unto the Lord, and thy
thoughts shall be established/ Put yourselves into God's hands, so
trusting him with the issue of our affairs, though we know not how
it will fall : 1 Chron. xix. 13, ' Let the Lord do what is good in his
sight ;' 1 Tim. iv. 10, * Therefore we both labour and suffer reproach,
because we trust in the living God, who is the saviour of all men,
especially of those that believe ;' and so are encouraged to go on cheer
fully with their duty. Trust in God is not idle expectation or a devout
sloth, but such a dependence as giveth life to our service, that we may
fo on cheerfully, without disquiet in our work, and in ways wherein
e. hath appointed us to walk. The law gives protection to those that
travel on the road, not in byways : ' He shall keep thee in all thy
ways :' in viis, non in prcecipitiis. Otherwise you seek to draw God
into a fellowship of your guilt, and do ' make him serve with your
iniquities/ Isa, xliii. 24 — he was doubly censured among the heathen
that took a lamp from the altar to steal by — to make God's providence
subservient to the devil's interest : 1 Peter iv. 19, ' Commit your souls
to God in well-doing.' God never undertook to protect us in the
devil's service.
Secondly, Eeasons why it is our duty.
1. Trust, as it implieth recourse to God in our necessities, is neces
sarily required in the fundamental article of the covenant, in the
choice of God for your God. Nature teacheth men in their distress to
run to their gods : Jonah i. 5, ' The mariners cried every man to his
god.' It immediately results from the owning1 of a God, that we
should trust him with our safety ; much more when taught thus to
do, and how to do so in the word.
2. Else there can be no converse with God. Truth is the ground
of commerce between man and man ; so our dependence, which is
built upon God's fidelity, is the ground of commerce between God and
us. Man fell from God by distrust, by having a jealousy of him ; and
still the evil heart of unbelief doth lead us off from God : Heb. iii. 12,
' Take heed, brethren, lest there be in any of you an evil heart of
unbelief, in departing from the living God.' But the more we believe
him, the more we keep with him. God doth not give present pay
ment, nor govern the world by sense ; therefore faith is necessary :
2 Cor. v. 7, ' For we walk by faith, not by sight/ Sight is for heaven,
faith for the present dispensation. We are now under sense, and that
will mislead us. Reason is either refined by faith, or depressed by sense.
3. Consider whose word it is. God's word is the signification of
his will who is merciful, able, true. (1.) There is benignity and
goodness, by which he is willing to help poor creatures, though we
can be of no use and profit to him. The hen receiveth no benefit by
the chickens, only her trouble of providing for them is increased ; but
they are her own brood, therefore she leadeth them up and down that
they may find a sustenance : so doth God to the creatures. We are
the work of his hands, therefore he pitieth us, and is willing to save
YER. 42.] SERMONS UPON PSALM cxix. 453
us ; and not only so, but carried us in the womb of his decree from all
eternity. (2.) His truth and fidelity is laid at pawn with the creature
in the promises : Ps. cxxxviii. 2, ' Thou hast magnified thy word above
all thy name.' He standeth much on his truth, is punctual in his
promises. It is a great disgrace done to God if we do not trust him
upon his word ; we ' make him a liar :' 1 John v. 10, ' He that
believeth not God hath made him a liar,' and so not God. (3.) He
is able to make it good ; his word never yet found difficulty : ' He
spake the word, and it was done.' There is the same power that
goeth still along with his word. If he say he will do this, who can
let ? Therefore, none that ever yet trusted in God were disappointed :
Ps. xxii. 5, ' They trusted in thee, and were not confounded.'
4. From the benefits of this trust.
[1.] This fixeth and establisheth the heart against all fears, which
so often prove a snare to us : Ps. cxii. 7, ' He shall not be afraid of
evil tidings ; his heart is fixed, trusting in the Lord.' Ill news and
cross accidents falling out in the world do not dismay him, because he
looketh higher, because he hath set God against men, the covenant
against providences, eternal things against temporal ; he is not fearless,
yet his heart is established and fixed.
[2.] It allayeth our sorrows, and maketh us cheerful in the midst of
all difficulties and discouragements : Ps. xiii. 5, ' I have trusted in
thy mercy ; my heart shall rejoice in thy salvation ;' so Ps. lii. 8,
' I am like a green olive-tree, for I trust in the mercy of God for ever
and ever.' As some trees are green in winter ; this will make a man
flourish notwithstanding opposition, and all the bitter cold blasts of
trouble and worldly distress.
[3.] It quiets the heart as to murmurings and unquiet agitations of
spirit, to wait God's leisure. When there was a storm in David's
spirit, he allayeth it thus : Ps. xlii. 5, ' Why art thou disquieted, 0 my
soul ? hope thou in God, for I shall yet praise him.' On the contrary,
murmuring, impatience, and vexation is the fruit of distrust : Ps. cvi.
24, 25, * They believed not his word, and murmured in their tents.'
They that distrust God's promise fall a quarrelling with his provi
dence. Did we believe that the wise God is still carrying on all things
for our good, we would submit to his will.
[4.] It bauisheth and removeth far from us distracting cares and
fears ; these are a great sin, a reproach to our heavenly Father: Mat.
vi. 25, ' Therefore I say unto you, Take no thought for your life, what
ye shall eat, nor what ye shall drink ; nor yet for your body}> what ye
shall put on ;' and ver. 32, ' After all these things do the Gentiles seek ;
for your heavenly Father knoweth that ye have need of all these things/
As if your children, when you are able to maintain them, should dis
trust your allowance, and beg their bread from door to door. We are
"f forecasting many things, take God's work out of his hands, and are
anxious in inquiring what we shall eat,, what we shall drink, what
shall become of such a business and affair. Now, how shall we be
eased of these tormenting thoughts ? Prov. xvi. 3, * Commit thy
works unto the Lord, and thy thoughts shall be established ;' 2 Chron.
xx. 20, ' Believe in the Lord your God, so shall ye be established.'
[5.] It keepeth us from warping and turning aside to crooked paths.
454 SERMONS UPON PSALM CXIX. [SER. XLVIII.
As long as we are persuaded that God will maintain us by honest and
lawful means, we are kept upright with God; but an unbelieving per
son makes haste ; right or wrong, he will be his own carver. Men, if
they have not faith enough to trust God in an ordinary course of pro
vidence, think God is a bad pay-master, and therefore take up with
present things : Zeph. iii. 2, ' She obeyed not my voice, she trusted
not in the Lord ; ' that was the reason of her corruption, oppression,
and deceit ; this was the reason why they rose up against Moses, and
would go back to Egypt ; they would not believe God could maintain
them in the wilderness. Warping and declining from God cometh
from want of faith.
The first use is to persuade us to trust in God upon his word. I
will direct you —
1. As to the means.
2. The nature of this trust.
1. As to the means. If you would do so —
[1.] Know him : Ps. ix. 10, * They that know thy name will put
their trust in thee.' If God were better known, he would be better
trusted : 2 Tim. i. 12, * I know whom I have believed.'
[2.] Get a covenant interest in him. If our interest be clouded,
how can we put promises in suit ? But when it is clear, you may draw
comfortable conclusions thence : Ps. xxxi. 14, ' I trusted in thee. 0
Lord ; I said, Thou art my God ; ' Ps. xxiii. 1, ' The Lord is my shep
herd, I shall not want ; ' he will provide for his own : Lam. iii. 24,
4 The Lord is my portion, saith my soul ; therefore will I hope in him/
[3.] Walk closely with him : Micah iii. 11, ' The heads thereof
judge for reward, and the priests thereof teach for hire, and the pro
phets thereof divine for money ; yet will they lean upon the Lord, and
say, Is not the Lord among us ? None evil shall come upon us/ God
will shake them as Paul did the viper. Shame, fear, and doubts do
always follow sin. Will a man trust him whom he hath provoked ?
Doubts are the fumes of sin, like vapours that come from off a foul
stomach. If we mean to make good and keep a friend, we will be
careful to please him. A good conversation breedeth a good conscience,
and a good conscience trust in God.
[4.] Observe experiences, when he rnaketh good his word : Ps. xviii.
30, ' As for God, his way is perfect ; the word of the Lord is tried ; he
is a' buckler to all them that trust in him/ All these providences are
confirmations that feed and nourish faith: Ps. Ivi. 10, 11, ' In God
will I praise his word ; in the Lord will I praise his word : in God
have I put my trust; I will not be afraid what man can do unto me/
2. As to the nature of this trust. Let me commend to you —
[1.] The adventure of faith : Luke v. 5, ' At thy word we will let
down the net/ At thy command ; when we cannot apply the promise,
venture for the command's sake ; see what God will do for you, and
what believing comes to.
[2.] The waiting of faith, when expectation is not answered, and
you find not at first what you wait for ; yet do not give God the lie,
but resolve to keep the promise as a pawn till the blessing promised
cometh: Isa. xxviii. 16, ' He that believeth maketh not haste/ It is
carnal affection must have present satisfaction : greedy and impatient
YER. 42.] SERMONS UPON PSALM cxix. 455
longings argue a disease. Kevenge must have it by and by ; covetous-
ness waxeth rich in a day ; ambition would rise presently ; lusts are
earnest and ravenous ; like diseased stomachs, must have green trash.
[3.] The obstinacy and resolution of faith. Eesolve to die holding
the horns of the altar; you will not be put off; as she cried so much
the more, and the woman of Canaan turned discouragements into
arguments : Job xiii. 15, ' Though he slay me, yet will I trust in him.'
[4.] The submission and resignation of faith : Mat. vi. 33, ' Seek ye
first the kingdom of God, and the righteousness thereof, and all these
things shall be added to you.' Set your hearts upon the highest in
terest, make sure of heaven, and refer other things to God ; be at a
point of indifferency for temporal supplies.
[5.] The prudence of faith. Settle your mind against present neces
sities, and for future contingencies leave them to God's providence:
Mat. vi. 34, ' Sufficient for each day is the evil thereof.' Children,
that have to allay present hunger, do not cark how to bring the year
about; they leave that to their father. Manna was to be gathered
daily ; when it was kept till the morning, it putrified.
[6.] The obedience of faith. Mind duty, and let God take care of
success. Let God alone with the issues of things, otherwise we take
the work out of his hands. A Christian's care should be what he
should be, not what shall become of him : Phil. iv. 6, ' Be careful for
nothing ; ' and 1 Peter v. 7, * But cast your care on him, for he careth
for you/ There is a care of duties and a care of events. God is more
solicitous for you than you for yourselves.
Use 2. Do we thus trust in the Lord ? All will pretend to trust in
God, but there is little of this true trusting in him in the world.
1. If we trust God we shall be often with him in prayer, Ps. Ixii.
8, ' Trust in the Lord at all times ; pour out your hearts before him ;'
2 Sam. xxii. 2-4, ' The Lord is my rock, and my fortress, and my
deliverer, the God of my rock ; in him will I trust ; he is my shield
and the horn of my salvation, my high tower, and my refuge, my
Saviour ; thou savest me from violence ; I will call on the Lord, who
is worthy to be praised ; so shall I be saved from mine enemies.' We
#ct our trust at the throne of grace ; encourage ourselves in God.
2. It will quiet and fix the heart, free it of cares, fears, and anxious
thoughts : Phil. iv. 6, 7, ' Be careful for nothing, but in everything,
by prayer and supplication, with thanksgiving, let your request be
made known unto God ; and the peace of God, which passeth all un
derstanding, shall keep your hearts and minds, through Jesus Christ ;'
Ps. xciv. 19, 'In the multitude of my thoughts within me, thy com
forts delight my soul/
3. A care to please, for dependence begets observance. They that
have all from God will not easily break with him.
Doct. 2. Those that do trust in God must look to be reproached for
it by carnal men.
1. There are two sorts of men in the world ever since the beginning
— contrary seeds: Gen. iii. 15, 'I will put enmity between thee and
the woman, and between thy seed and her seed.' Some born of the
flesh, some of the spirit ; the seed of the woman and the seed of the
serpent ; some that live by sense, some by faith : ever it will be so.
456 SERMONS UPON PSALM CXIX. [SfiR. XL VIII.
And there is an enmity between these two, and this enmity vented by
reproach : Gal. iv. 29, ' But as he that was born after the flesh perse
cuted him that was born after the spirit, even so it is now ; ' that perse
cution was by bitter mockings. So Ishmael : Gen. xxi. 9, ' Sarah saw
the son of Hagar the Egyptian, which she had born unto Abraham,
mocking.'
2. The occasion, from their low condition ; hence they will take
liberty to mock at their interest in God, and to shame them from their
confidence, as if the promise of God were of none effect. Carnal men
measure all things by a carnal interest ; and therefore the life of those
that live by faith is ridiculous to them ; those that trust in a promise
are exercised with delay and distress : Heb. vi. 12, ' Be ye followers of
them who, through faith and patience, have inherited the promises.'
Here is matter for faith and patience. Now, they that know no arm
but flesh, no security but a temporal interest, no happiness but in the
things of this life, have them in derision that look elsewhere.
Use 1. Not to count it strange when it is our lot to be exercised
with reproaches because of our trust ; so was Christ : Ps. xxii. 6-8,
' I am a worm, and no man, a reproach of men, and despised of the
people : all they that see me laugh me to scorn ; they shoot out the
lip, and shake the head, saying, He trusted in the Lord that he would
deliver him ; let him deliver him, seeing he delighted in him ; ' Mat.
xxvii. 39-43, ' And they that passed by reviled him, wagging their
heads, and saying, Thou that destn^est the temple, and buildest it in
three days, save thyself; if thou be the Son of God, come down from
the cross,' &c. If Christ Jesus was mocked for his trust, we should
bear it the more patiently. So the people of God : 1 Tim. iv. 10>
' Therefore we both labour and suffer reproach, because we trust in the
living God.' It is no new thing for the adversaries of religion to scorn
such as trust in God, and rely upon his promises ; therefore bear it the,
more patiently. (1.) Whether they be upbraidings of our trust: Mat.
xxvii. 43, ' He trusted in God ; let him deliver him now if he will
have him, for he said, I am the Son of God ;' Job iv. 6, ' Is not this
thy fear, thy confidence, thy hope, and the uprightness of thy ways ? '
(2.) Or insultings over our low and comfortless condition. Men will
tread down the hedge where they find it low. The Psalmist com-
plaineth, Ps. Ixix. 26, * They speak to the grief of those whom thou
hast wounded ; ' pour in vinegar and salt where they find a wound, and
add affliction to the afflicted. You will hear bitter words. Christ
himself was thus exercised : Mat. xxvii. 29, ' Hail, King of the Jews/
To be mocked and scorned we must expect, and that men will insult.
(3.) Or whether they be perverse applications of providence. Thus
Shimei insulted over David in his distress : 2 Sam. xvi. 7, 8, ' Come
out, thou bloody man, thou man of Belial ; the Lord hath returned
upon thee all the blood of the house of Saul/ &c. So men will say,
This is for your rebellion, &c.
Use 2. Since there are two parties in the world, they that trust and
they that reproach them for their trust, consider in what number you
are. It is needful to be far from the disposition of the seed of the
serpent, and not to have your tongues set on fire of hell, to be far from
the disposition of those that are governed by sense and carnal interests.
VER. 42.] SERMONS UPON PSALM cxix. 457
(1.) It is unmannerly to insult over any in distress, and to reproach
them with their condition. Places blasted with lightning were ac
counted sacred amongst the heathens, because the hand of God had
touched them ; so you should not speak to the grief of those whom
God hath wounded, but pity them, and pray for them, if they are-
fallen into God's hands. (2.) It is unchristian to reproach those that
trust in God. It is easy to know them. Who are they that pray, that
plead promises, that carry not on their hopes by present likelihoods ?
Though they have their faults, they are, for the main, strict, holy,
charitable. (3.) It is dangerous to offend any of Christ's little ones,
and to grieve their spirits.
Doct. 3. That these reproaches are grievous to God's children, and
go near their hearts ; therefore David desires God to appear for him,
that he may have somewhat to answer them that reproached him.
1. Man's nature cannot endure reproach, especially a scornful re
proach : every man thinketh himself worthy of some regard.
2. Keli^ion increaseth the sense of it, as the flood increased when
the fountains of the great deep were broken up, and the windows of
heaven were opened, Gen. vii. 11. When the deep below and the heaven
above combined, the flood was greater; so when grace and nature join, it
is very grievous. David said, Ps. xlii. 10, c It was a sword in my bones
when they said, Where is now thy God ?' These were cutting words
to David's heart.
[1.] It is a dishonour to God, and they are sensible of that, as well
as a misery to themselves.' It is a dishonour to his power, as if ha
could not help ; to his love, as if he would not ; to his truth, as if he-
would fail in the needful time, or were fickle and inconstant, as if he-
would desert his friends in misery ; to his holiness, as if he favoured
wicked men in their evil courses, and formal dead-hearted services :
Ps. 1. 21, * These things hast thou done, and I kept silence ; thou
thoughtest that I was altogether such an one as thyself.' How can
a soul that loveth God .endure this, that the power of God should
be lessened or his truth questioned ? Kabshakeh said, ' What con
fidence is this wherein thou trustest?' Isa. xxxvi. 4, compared
with xviii. 19, 20, ' Beware lest Hezekiah persuade you, saying,
The Lord shall deliver us. Hath any of the gods of the heathens
delivered his land out of the hand of the king of Assyria ? Where
are the gods of Hamath and Arphad ? Where are the gods of
Sepharvaiin ? and have they delivered Samaria out of my hand ?
Who are they amongst all the gods that have delivered their land out
of my hand, that the Lord should deliver Jerusalem out of my hand ?r
As if the living God had no more power than dumb idols. Therefore
Hezekiah goeth arid spreads the letter before the Lord. You touch a
godly man to the quick when you strike at God's honour ; they have a
tender sense and feeling of this.
[2.] It reflects upon the ways of God, to bring them out of request.
You thought you were one of God's darlings, you thought nobody
served God but you ; this is your godly profession, your fasting and
prayer ; what need such niceness ? Thus they count his way folly, his
life madness.
[3.] These reproaches strike at the life of faith, and therefore g&
458 SERMONS UPON PSALM CXIX. [SER. XLIX.
very near the hearts of God's children. Trust and confidence in God
is the life of their souls : Ps. iii. 2, ' There is no help for him in God'.
Such temptations are very catching, when he seemeth opposite t<S.
them. Now our unbelief puts in to make the temptation stronger.
There is some visible pretence for what is said, Where are the promises
thou talkest of ? Where the promises and the deliverance ? What
have thy prayers brought from heaven ? Thou hast called and none
answered, cried and none hath pity on thee. What profit in serving
the Lord ? And then what followeth after this open objection ? Un
belief cometh ; and whispereth in our ears, Do you think those things
true the word speaketh ?
Well, then, open your hearts to God, as Hezekiah did Rabshakeh's
letter ; tell him of these ' cruel mockings,' as they are called, Heb. xi.
36. It is the manner of saints so to do : Ps. cxv. 2, ' Wherefore
should the heathen say, Where is now their God ? ' and Joel ii. 17,
on the fasting day ' let the priests, the ministers of the Lord, weep
between the porch and the altar ; and let them say, Spare thy people,
O Lord, and give not thine heritage to reproach, that the heathen
should rule over them : wherefore should they say among the people,
Where is their God?'
Doct. 4. God making good his promises, confuteth these reproaches
and insultations. When deliverance cometh their mouths are stopped :
Job v. 16, ' The poor hath hope, and iniquity stoppeth her mouth ;'
Ps. cvii. 42, ' The righteous shall see it, and iniquity shall stop her
mouth/ then when 'he sets the poor on high from affliction, and
maketh them families like a flock.' In both these places it is not said,
God stoppeth their mouths, or the saints stop their mouths, but they
stop their own mouths ; then we need not answer our adversaries, they
answer themselves ; they have not a word to say, and all their pride
and insultation is defeated and silenced.
Use 1. Prayer is necessary. Desire God to appear and right him
self, that he may confute the perverse thoughts of men, and wrong
applications of his providence, that carnal men may see your hope and
confidence in God is not in vain. You may beg deliverance on this
ground, that the mouth of iniquity may be stopped.
Use 2. Wait. Carnal men reproach God's people with their trust,
when in their distress he stays a little, when they have humbled
themselves for their sins, and sought reconciliation with God as his
•word prescribeth, and are sufficiently weaned from carnal props, and
have learned to depend on him ; the wicked shall find himself mis
taken about the godly, whose ways he counted folly.
SERMON XLIX.
And take not the word of truth utterly out of my mouth ; for I have
hoped in thy judgments. — VER. 43.
IN the first verse of this portion David had begged for deliverance ac
cording to the word ; this he backeth with several arguments. His
VER. 43.] SERMONS UPON PSALM cxix.
first argument was from his enemies, who would else reproach him for
his trust. He now enforceth that request from another argument, lest
his case and condition should make him afraid, or his disappointments
ashamed to own his faith in God's promises, and so his mouth be
shut up from speaking of God and his word, for the edification of
others and the confutation of the wicked. Here observe —
1. His request, and take not the word of truth out of my mouth.
2. The profession of his faith, repeated by way of argument and
reasons, for I have hoped in thy judgments.
1. For his request. You may wonder why he beggeth that the
word of truth may not be taken out of his mouth. Kather you would
think he should ask that it might be kept in his heart. But you must
consider that confession of truth is very necessary, and in a time of
dangers and distresses very difficult. The proper seat of the word of
truth is the heart ; it must abide there. But when the heart is full,
the tongue will speak : * I have believed, and therefore have I spoken/
Ps. cxvi. 10. The word is first in the heart, and then in the mouth ;
therefore David saith, ' Take it not out of my mouth/ And pray,
mark, he doth not only deprecate the evil itself, but the degree and
extremity of it, ' Take it not utterly out of my mouth/ God's chil
dren may not have liberty to speak for him, or if liberty, not such a
courage as is necessary. Therefore, though he should or had failed in
being ashamed to profess his hope, yet he desireth he might not wholly
want either an occasion or a heart so to do ; that he might not wholly
want an occasion, having no relief and comfort by the promises, nor an
heart, as being altogether dismayed or disconsolate.
2. The profession of his faith is renewed, ' For I have hoped in thy
judgments.' The word D^ZDSIPQ, judgments, signifieth either the law,
or the execution of the sentence thereof.
[1.] The law, or whole word of God, so that I have hoped in thy
judgments is no more but ' in thy word do I hope,' as it is Ps. cxxx.
5, ' I wait for the Lord, my soul doth wait, and in his word do I hope.'
[2.1 Answerable execution, when the promise or threatening is ful
filled.
(1.) When the promise is fulfilled, that is judgment in a sense;
when God accomplisheth what he hath promised for our salvation and
deliverance. Thus God is said to judge for his people when he
righteth and saveth them according to his word: Lam. iii. 59, '0
Lord,thou hast seen my wrong ; jud^e thou my cause.'
(2.) But the more usual notion of judgment is the execution of the
threatening on wicked men, which being a benefit to God's faithful
servants, and done in their favour, David might well be said to hope
for it. Their judgment is our obtaining the promise. Points : —
Doct. 1. It is not enough to believe the word in our hearts, but we
must confess it with our mouths.
Doct. 2. Such trials may befall God's children that the word of truth
may seem to be taken out of their mouths.
Doct. 3. At such a time God must be dealt withal, as much con
cerned in it. David saith to the Lord, ' Take not the word of truth
utterly out of my mouth.'
Doct. 4. If it please God to desert us in some passage of our trial,
460 SERMONS UPON PSALM CXIX. [SEB. XLIX.
we must not give him over, but deal with him not to forsake us
utterly.
Doct. 5. They will not utterly be overcome in their trials who hope
in God's judgments.
Doct. 1. It is not enough to believe the word in our hearts, but we
must confess it with our mouths. So it is expressly said, Rom. x. 9.
10, * If thou shalt confess with thy mouth the Lord Jesus, and shalt
believe in thy heart that God hath raised him from the dead, thou
shalt be saved ; for with the heart man believeth unto righteousness,
and with the mouth confession is made unto salvation.' There is the
whole sum of Christianity, and it is reduced to these two points — be
lieving with the heart, and confessing with the mouth ; an entertain
ing of Christ in the heart with a true and lively faith, and a confessing
of Christ with the mouth in spite of all persecution and danger. So in
the first solemn proposal of the gospel : Mark xvi. 16, ' He that be
lieveth and is baptized shall be saved, and he that believeth not shall
be damned ; ' where not only belief is required, but open profession ;
for that end serveth baptism, which is a badge and bond — a badge to
distinguish the worshippers of Christ from others, and a bond to bind
us to open profession of the name of Christ, and practice of the duties
included therein. So Heb. iii. 1, Jesus Christ is called ' the great high
priest and apostle of our profession/ The Christian religion is a con
fession, not a thing to be smothered and kept in secret, or confined to
the heart, but to be openly brought forth, and avowed in word and
deed to the glory of Christ. If a man should content himself to own
God in his heart, what would become of the Church of God, and all
his ordinances, and the assemblies of his people, among whom we
make this open confession ?
1. This confession is necessary as well as the inward belief, because
God hath required it by an express law, which law is confirmed by a
sanction of great weight and moment, the greatest promises on the one
hand, and the greatest penalties and threatening^ on the other. That
there is an express law for confession, besides what hath been said
already, see 1 Peter iii. 15, ' Sanctify the Lord God of hosts in your
hearts, and be ready always to give an answer to every one that asketh
you a reason of the hope that is in you with meekness arid fear ; '
where they are required not only to revere God in their hearts, but to
be ready to own him with their mouths, and to give a testimony of
him when it should be demanded ; yea, thai sanctifying God in their
hearts is required in order to the testimony given with their. mouths,
that having due and awful thoughts of God they may not be ashamed
to own him before men. Now this is backed with the greatest pro
mises, and on the other side with the severest threatenings. God hath
promised no less than salvation to those that confess him : Mat. x. 32,
' Whosoever will confess me before men, him will I confess also before-
my Father which is in heaven.' Father, this is one of mine. He will
do them more honour than possibly they can do him ; and Rom. x. 10,
' With the mouth confession is made to salvation.' Salvi esse non pos-
sumus, saith Austin, nisi ad salutem proximorum etiam ore projitea-
mur fidem — we cannot be saved unless we profess the faith that w&
have. On the other side, the neglect of profession, either out of shame
,YER. 43.] SERMONS UPON PSALM cxix. 461
or fear, is threatened with the greatest penalties; Mark viii. 38,
' Whosoever shall be ashamed of me and my words in this adulter
ous and sinful generation, of him also shall the Son of man be ashamed
when he cometh in the glory of his Father with his glorious angels.'
Then, when all shadows flee away, and we would crouch for a little
favour, that Christ should be ashamed of us, These were Christians,
but cowardly and dastardly ones : I cannot own them to be of my flock
and kingdom, — oh, how will our faces gather blackness ! The same
is Luke ix. 26, * Whosoever shall be ashamed of me and of my
words, of him shall the Son of man be ashamed when he shall come
in his own glory, and in his Father's, and of the holy angels/ So for
fear : 2 Tim. ii. 11, 'If we suffer, we shall also reign with him ; if we
deny him, he will deny us/ So that you see it is not a matter of
small moment whether we confess or no, but a thing expressly enjoined
by God, and that upon terms of life and death.
2. This confession is of great use, as conducing much to the glory
of God and the good of others.
[1.] The glory of God, which should be the great scope and end of
our lives and actions, is much concerned in our confessing or not con
fessing what we believe. When we boldly avow the truth, it is a sign
we are not ashamed of our master : Phil. i. 20, ' According to my
earnest expectation and hope, that in nothing I shall be ashamed, but
that with all boldness, as always, so now also, Christ shall be magni
fied in my body, whether it be by life qr by death.' Ministry or mar
tyrdom, he calls this a magnifying of Christ; whereas flinching,
concealing, halving the truth, denying confession, is called a being
ashamed of Christ : Luke ix. 26, * Whosoever shall be ashamed of me
and of my words ;' as if his name were a thing base, unworthy, not to
be owned.
[2.] The good of others and their edification is concerned in our con-
fessing^or not confessing. No man is born for himself, and therefore is not
only to work out his own salvation, but as much as in him lieth to procure
the salvation of others, and to bring God and his truth into request with
them ; therefore not only to believe with the heart — that concerneth
himself, but to confess with the mouth — that concerneth the good of
others. When we own the truth, though it cost us dear, that tendeth
to the furtherance of the gospel : Phil. i. 12, 13, ' For I would ye
should understand, brethren, that the things which happened unto me
have fallen out rather unto the furtherance of the gospel ; so that my
bonds in Christ are manifest in all the palace, and in all other places,'
<fec. But when we dissemble, that is a scandal and a stumbling-block
to others, whom we justify and harden in a false way ; as Peter, fear
ing them of the circumcision, dissembled, and ' the Jews dissembled
with him, insomuch that Barnabas was carried away with their dis
simulation/ Gal. ii. 12, 13, Men of public fame and- favour, when
they are not men of courage and of self-denying spirits, their tempor
ising may do a great deal of hurt, and, like a torrent, or stream, carry
others with them. Oh, let us beware of this ! Zuinglius saith^ Ad
aras Jovis et Veneris adorare, ei sub anticliristo fidem occultare, idem
est as well worship before the altars of Jupiter and Venus, as hide
our faith under antichrist. Fear and weakness excuseth not. The fear-
462 SERMONS UPON PSALM CXIX. [&ER. XLIX.
ful and unbelieving are put with murderers and sorcerers and idola
ters, and sent together to the lake that burneth with fire and brim
stone, Kev. xxi. 8.
Use I. To reprove them that think it to be enough to own the
truth in their hearts, without confessing it with their mouths. This
libertinism prevailed at Corinth, where they thought they might be
present at idols' feasts, as long as in their consciences they knew that
an idol was nothing. The apostle argueth against them, 2 Cor. vi.,
and concludes his argument thus : 2 Cor. vii. 1, ' Having therefore
these promises, dearly beloved, let us cleanse ourselves from all filthi-
ness of the flesh and spirit/ To pretend to serve God in my heart,
whosoever thinks so mocketh God and deceiveth himself. He that
warreth with the enemies of his prince, and is as forward in battle as
any of the rest, can he say, I reserve the king my heart and affections ?
Or when a woman prostituteth her body to another, will the husband
be content with such an excuse, that she reserveth her heart for him ?
God is not a God of half of a man : he made the whole body and soulr
and will be served with both ; he bought both : 1 Cor. vi. 20, * Ye
are bought witli a price ; therefore glorify God in your bodies and in
your spirits, which are God's.' Therefore you should not only love him
in your hearts, but openly plead for him and maintain his quarrel.
The devil asketh but Christ's knee : Mark iv. 9, * Fall down and wor
ship me/ What I were all the martyrs of God rash, inconsiderate, that
suffered so many things rather than lose their liberty in God's service ?
Would we be content God should deal with us as we deal by him,
glorify their souls only, love their souls, but punish their bodies
eternally ?
2. Them that, though not tainted with this libertine principle, yet
are afraid or ashamed to own the truth.
[1.] Some afraid because of troubles and persecution. Hath Christ
endured so much for us, and shall we be afraid to own his truth ?
God forbid ! If I would fear, whom should I be afraid of ? Mat. x.
28, ' Fear not them which kill the body, but are not able to kill the
soul ; but rather fear him who is able to destroy both body and soul
in hell.' Whom should a child fear, his father or the servants of his-
house? So, whom should we fear, God or man, a prison or hell ?
2. Ashamed in peace and out of trouble, ashamed to own Christ in
such company, or to speak of God and his word. 0 Christians !
shall we be ashamed to speak for him that was not ashamed to die for
us, or count religion a disgrace which is our glory ? Would a father
take it well that his son should be ashamed of him ? Are we ashamed
of the gospel, the great charter of our hopes, the seeds of the new life,
the power of God to salvation ? ' Kom. i. 1 6, ' For I am not ashamed of the
gospel of Christ, which is the power of God to salvation/ Oh, shake off
this baseness ! John v. 44, ' How can ye believe, which receive honour
one of another, and seek not the honour that comes from God only?'
Use 2. To exhort us to confess with the mouth, and to own the truths
we are persuaded of. And here I shall handle the case of profession.
1. How far it is necessary. It is a matter intricate and perplexed,
and therefore I care not to comprise all cases, but to the most notable
I shall speak.
VER. 43.] SERMONS UPON PSALM cxix. 46$
2. As to the manner how this profession is to be made.
1. How far we are bound to profess.
fl.] The affirmative.
2.J The negative.
[1.1 The affirmative.
(1.) It is certain that the great truths must be owned and publicly-
professed, or else Christ would not have a visible people in the world, dis
tinct from pagans and heathens. Our baptism bindeth us to this pro
fession, and to all practices consonant and agreeable with it : Kom. x.
10, ' With the heart man believeth unto righteousness, and with the
mouth confession is made unto salvation.' To own Christ as the
Saviour of the world, evidenced by his resurrection from the dead.
(2.) It is certain we must do nothing to contradict the truth in the
smallest matters : 2 Cor. xiii. 8, ' We can do nothing against the truth,
but for the truth.' Nothing contrary to the glory of God, or the pre
judice of the least truth, whatever it costs us.
(3.) In lesser truths, when they are ventilated and brought forth
upon the stage, and God crieth out, Who is on my side, who ? we
ought not to give up ourselves to an indifferency, to hide our profession
for any danger : 2 Peter i. 12, ' Wherefore I will not be negligent to
put you always in remembrance of these things, though ye know them,
and be established in the present truth/ The church of God is out of
repair sometimes in one point, sometimes in another ; the orthodoxy
of the generality of men is usually an age too short in things now
afoot ; they go wrong, or forbear to give help to the church, be
cause the god of this world hath blinded their eyes. Fight Christ,
fight antichrist, they are resolved to be lookers-on.
(4.) When our non- profession shall be interpreted to be a denial.
Thus Daniel, chap. vi. 10, opened his casement, which looked towards
Jerusalem, and prayed three times a day as he was wont. We must
rather suffer than deny the truth by interpretation, when such prac
tices are urged as cross a principle, and we comply.
(5.) When others are scandalised by our non-profession, or not
owning the truths of Christ ; that is, not only with the scandal of
offence or contestation, but with the scandal of seduction, in danger to
sin ; and to run into error by our not appearing for God, the interest
of truth should prevail above our ease and private content.
(6.) When an account of my faith is demanded, and I am called
forth to give testimony for Christ, especially by magistrates : Mat. x.
18, 'Ye shall be brought before governors and kings for my sake, for
a testimony against them and the Gentiles : 1 Peter iii. 15, ' Be always
ready to give an answer to every one that asketh a reason of the
hope that is in you/ provided it be not in scorn : Prov. xxvi. 4, 5,
' Answer not a fool according to his folly, lest thou also be like unto
him. Answer a fool according to his folly, lest he be wise in his own
conceit.' Answer and answer not ; not out of curiosity, as Herod
questioned Christ many things, but he answered him nothing, Luke
xxiii. 9 ; or to be a snare, Isa. xxxvi. 21, ' They held their peace, and
answered him not a word, for the king's commandment was, saying,
Answer him not,' nor parley with Eabshakeh. In such cases you must not
' cast pearls before swine, lest they turn again and rend you,' Mat. vii. 6.
464 SERMONS UPON PSALM CXIX. [SEE. XLIX.
(*7.) When impulsions are great, and fair opportunities are offered
in God's providence : Acts xvii. 16, * While Paul waited for them at
Athens, his spirit was stirred in him, when he saw the city wholly
given to idolatry.' It is an intimation from God that then it is sea
sonable to interpose for his glory.
[2.] Negatively, which is to be forborne.
(1.) Till you be fully persuaded in your own mind of the truth
which you would profess, for otherwise we shall appear with a various
and doubtful face to the world, changing and wavering according to
the uncertainty of our own thoughts, and so make the profession of
religion ridiculous. We often see cause to suspect what before we
were strongly conceited of. There is a certain credulity and lightness
of believing which men are subject to. Now when this breaks out
into sudden profession, men run through all sects and religions, and so
blast and blemish their own service, therefore what is contrary to the
received sense, especially of the godly, ought to be weighed and weighed
again before we appear to the world to be otherwise minded.
(2.) When the profession of a lesser truth proves an offence to the
weak, and a disturbance to the church, and a hindrance of some greater
benefit. All private opinions must give way to the great law of edifi
cation : Rom. xiv. 22, ' Hast thou faith ? have it to thyself before
God.' We must -not perplex weak souls with doubtful disputations,
till they be established in greater things ; neither must the peace of the
-church be troubled with nice debates, but all things must give way to
the profit and general edification.
(3.) When the unseasonable venting of things will do more hurt
than good, and the sway of the times and strong tide and current of
prejudices running down against us hinder all probability of doing
good, then our profession now may deprive us of a more useful pro
fession another time : Prov. xxix. 11, 'A fool uttereth all his mind,
but he that is wise keepeth it in till afterward.' Paul was at Ephesus
two years before he spake against Diana, Acts xix. 10; only intimated
in general terms that they were no gods that were made with hands.
When we cannot effect the good things we desire, nor in that holy
manner we would, we must not obstruct our future service, but com
mend the cause to God. and wait further opportunity to do good.
2. The manner how to make profession.
[1.] Knowledge must be at the bottom of profession. Some will
run before they can go, leap into opinions and practices before they
gee the reasons of them ; and then no wonder they are as children,
' carried about with every wind of doctrine,' Eph. iv. 14. Wherefore,
that which we profess we must do it knowingly, that we may be able
to render a reason of all that we do profess.
J2.] Gracious wisdom to espy the due occasion when God is glorified
our neighbour edified. Bash, arrogant, and presumptuous spirits
are heady, high-minded, disgrace religion more than honour it.
[3.] With boldness to do it freely and without fear of men : Acts
iv. 13, ' When they saw the boldness of Peter and John/.&c. ; ver. 29,
'Grant to thy servants that with all boldness they may speak thy word;'
and 1 Tim. iii. 13, 'They that have used the office of a deacon well
purchase to themselves a good degree, and great boldness in the faith
VER. 43.] SERMONS UPON PSALM cxix. 4G5
which is in Christ Jesus ; ' Acts ix. 27, ' Barnabas declared unto them
how lie had preached boldly to them at Damascus in the name of
Jesus ;' ver. 29, ' He spake boldly in the name of Jesus ; ' Acts xiv.
3, ' Long time therefore abode they speaking boldly in the Lord ; ' Acts
xiii. 46, ' Then Paul and Barnabas waxed bold.' Fear and shame
argueth diffidence of the truth which we profess, or else a distrust of the
<3rod from whom it cometh, or at least the unsoundness of the profess
ing party, that he hath a naughty conscience, or a great deal of fleshly
fear unmodified. As he cannot walk stoutly that has a stone in his
shoe, so he that hath sin in his conscience. Obmutescit facundia si cegra
.sit conscientia, saith Ambrose — a bad conscience stoppeth the mouth.
[4.] With sincerity, without dissimulation and guile. Profession
without answerable duty is like leaves without fruit. Words must
come from the heart. To be talking of God when they lie under the
guilt of known sins. James ii. 16, 'If one say unto the poor, Depart
in peace, be ye warmed and filled ; notwithstanding ye give them not
those things which are needful to the body, what doth it profit ? ' Ps.
1. 16, 17, ' Unto the wicked God saith, What hast thou to do to declare
my statutes, or that thou shouldst take my covenant into thy mouth,
seerog thou hatest instruction, and castest my word behind thee ? '
[5.] With meekness and reverence : Peter iii. 15, ' Be ready always
to give an answer to every man that asketh you a reason of the hope
that is in you, with meekness and fear ; ' not in a passionate, froward,
arrogant way, but with meekness of spirit, without all show of passion,
and with sober and respectful language.
[6.] The general end is the glory of God and the edification of our
neighbour ; and the means to this end is the fear of God, which keeps
us out of all faulty extremes : Eccles. vii. 16, 17, 'Be not righteous
over-much, neither make thyself over-wise : why shouldest thou destroy
thyself ? Be not over-much wicked, neither be thou foolish : why
shouldest thou die before thy time ? ' Some drive all things to ex
tremity, hot like gunpowder; others freeze into a compliance and time
serving. When the heart is seasoned by the fear of God, and we are
guided by reasons of conscience rather than interest, and we constantly
wait upon God for direction, then will God guide us.
Doct. 2. Such trials may befall God's children that the word of
truth may seem to be taken out of their mouths.
This may come to pass two ways : —
1. They may not have liberty to own it ; as Acts iv. 18, 19, ' They
commanded them not to speak at all, nor to teach in the name of Jesus:
and they said, Whether it be right in the sight of God to hearken unto
you or unto God, judge ye.' The magistrate's command is a silenc
ing of them, shutting of their mouths ; only here cometh a question
whether ministers forbidden by magistrates should desist from preach
ing ? If we say they ought, it seems to be against the apostlc\> reply;
if we say not, we shall seem to deny obedience to secular and politic
powers, who ought to be satisfied in the persons that exercise a public
ministry in their dominions, and so lay a foundation for public disturb
ance and disorder. For answer — We must distinguish between persons
employed to preach the gospel ; some immediately called by Christ
himself, others mediately called by men ; some fallible and obnoxious
VOL. vi. 2 a
466 SERMONS UPON PSALM CXIX. [SfiR. XLIX-
to errors and many failings, which render them unworthy of such a
calling ; others infallibly guided and assisted. These latter, without
flat disobedience and injury to Christ, could not own any command
contrary to the precedent authority of Christ, being the only men of
that order that could witness these things. It is true 'a necessity is laid
upon us ' of preaching the gospel, 1 Cor. ix. 16, so as not voluntarily to
relinquish our station, but we may be forced to give way to the greater
force. Some are silenced by authority and opposition of men, a dis
pensation God often permitteth for despising the truth and playing the
wanton with an opportunity of open profession. When men dally with
the light, God removeth their candlestick, and the door is shut upon
them.
2. They may not have courage to own the word of truth for fear of
danger, because of many adversaries. There is a great deal of this
unmortih'ed fleshly fear in the best, and may be tongue-tied when God's
glory is concerned, and awed by the menaces and insults of evil men,
or discouraged, that they dare not trust God with events, and are out
of all hope of success : Ezek. iii. 26, ' I will make thy tongue cleave
to the roof of thy mouth, and thou shalt be dumb, and shalt not be to
them for a reprover, for they are a rebellious house.' By these*and
many other ways they may be discouraged from speaking of God and
his truth. But now, when such a case falleth out, what shall we do ?
That in the third point.
Doct. 3. At such a time God must be dealt withal about it upon two
grounds : —
1. Because God hath a great hand in the judgment. In the out
ward case, want of liberty, nothing falleth out without his providence;
he seeth fit sometimes to exercise his people with unreasonable men,
for ' all have not faith,' 2 Thes. iii. 2, that obstruct and hinder the
course of the gospel ; some that be like Elymas the sorcerer, * enemies
to all goodness,' Acts xiii. 10. And this in ecclesia constitutes, in the
bosom of the church, where orthodox faith is professed, where magis
trates be Christians, and should be nursing fathers to the church. la
Abraham's family, which Paul makes the pattern of our estate to the
end of the world : Gal. iv. 29, ' But as then he that was born after the
flesh persecuted him that was born after the spirit, even so it is now/
These may prevail many times to the great discouragement of the
faithful. God may suffer it to be so for the punishing and trying of
his people : Acts xix. 9, * But when divers were hardened and believed
not, but spake evil of that way before the multitude, he departed from
them, and separated the disciples, disputing daily in the school of one
Tyrannus.' Then, as to the inward case, he may justly desert us in the
time of trial, when we should give a testimony for him, and take the
word of truth out of our mouths. All these speeches : ' Hide not thy
commandments from me,' ver. 19; 'Incline not mine heart to covetous-
ness,' ver. 26 ; and here, ' Take not thy word out of my mouth,' and
many such like, relate to God's judicial sentence, in what he doth as a
judge. Upon our evil deserving he withdraweth his grace, and then
we are delivered over to our own fears and baseness of spirit. Besides
our own fault there is judicial tradition on God's part, which takes
away the heart and courage of men : Job xii. 24, ' He taketh away the
VER. 43.] SERMONS UPON PSALM cxix. 467
heart of the chief of the people, and causeth them to wander in a
wilderness, where there is no way/ Now none can suspend God's sen
tence but God himself. If he shut who can open ? therefore he is to
dealt with.
2. God only can give us a remedy by his grace and power ; there
fore our great business lieth with him, in regard of the power of his
providence, by which he can remove rubs and oppositions : 2 Thes.
iii. 1, ' Pray for us, that the word of God may have a free course,' iva
6 A.0709 rov Qeov rpe^rj — that it may run as chariot wheels on smooth
ground, without rubs and oppositions. There are many times moun
tains' in the way, potent oppositions and strongly combined interests,
that hinder the liberty of the word ; but God can smoothe them into a
plain : Zech. iv. 7, ' Who art thou, 0 great mountain ? before Zerub-
babel thou shalt become a plain.' Opposition seemeth insuperable.
That great mountain that obstructed the work of God was the court
of Persia, instigated and set on by the Samaritan faction — a great moun
tain indeed ; but as great as it is, God can thresh it into dust, when
it hindereth his interest. As to the inward case, it is God that giveth
a spirit of courage and fortitude, and 'a mouth and wisdom which all
the adversaries shall not be able to gainsay or resist/ Luke xxi. 15 ;
he will give it us in that hour what we shall say. So God encourageth
Moses when he pleadeth his slowness of speech : ' Who hath made
man's mouth, or who maketh the dumb or deaf, or the seeing or the
blind ? Have not I the Lord ?' Exod. iv. 10, 11. Whatever inclination
of heart there be in the creature, it is God must give a spirit and a
presence, by the continual influence of his grace. He frees the heart
from fears, and ordereth the tongue ; for the power of the tongue is no
more in our hands than the affections of the heart : Prov. xvi. 1, ' The
preparations of the heart in man, and the answer of the tongue, is from
the Lord/ Trapprjcria, is the gift of God, that we own him and his truth.
Use. Let, then, every person be dealing with God about this case,
every single private person for himself; and for public persons the
prayers of others are necessary ; it is a common case, wherein all are
concerned : Col. iv. 3, ' Praying for us, that God would open to us a
door of utterance to speak the mystery of Christ ;' Eph. vi. 19, ' Pray
for me that utterance may be given me, that I may open my mouth
boldly, to make known the mystery of the gospel.' They that are
sensible of the weight of the ministerial charge and their own many
infirmities, and how much it concerns us to own all the truths of God
in their season, let us beg of God this boldness, and set others a-
begging for us.
1. Humbly confessing our ill-deservings. It is a sign God is angry
when he suffereth his gospel to be obstructed, much more when the
mouths of his ministers are shut up that they shall not plead for his
interest and truths. It is a notable sign of his departure that he is
not much concerned in the progress of the gospel. God's raising
spirits is a hopeful presage. Oh, therefore, let us humble ourselves
before the Lord !
2. Earnestly ; for it is a case that concerneth us deeply, because
upon our trial we should be strict and precise : Phil. i. 20, ' My hope
and expectation is that in nothing I shall be ashamed, but with all
4G8 SERMONS UPON PSALM CXIX. [SER. XLIX.
boldness' own Christ. It would be sad if the gospel should suffer loss
by us. Alas ! what a torment to us will the thought of it be, that we
have dishonoured God, and wronged souls, and strengthened the hands
of the wicked ! Origen, who had exhorted others to martyrdom, hav
ing himself bowed under the persecution, could never more open his
mouth to preach the gospel, though often requested to it ; only one
day, having taken for his text Ps. 1. 16, ' Unto the wicked he saith,
What hast thou to do to declare niy statutes, or that thou shouldest
take my covenant in thy mouth ? ' he wept very much, and could speak
no more. Oh, therefore, it is no slight thing !
3. Deal with God believingly ; pray in faith. There are two con
siderations in the text which may fortify us : —
SI.] Because it is a word of truth.
'
[2.J There are judgments to be executed on the hinderers of the
word of truth.
[1.] It is a word of truth, and that will prevail at length, however
it be obstructed for a time. In the first publishing of the gospel this
was manifested, when the whole world was conspired to shut the door
against it : 1 Cor. xvi. 9, ' A great door and effectual is opened to me,
and there are many adversaries.' A few fishermen, who had not the
power of the long sword, yet it is spread far and near. The fathers
often urged this. Clemens Alexandrinus saith, Proposition Grcecice
pTiilosopTiiam si quivis magistratus prohibuerit, en statim peril;
nostram autem doctrinam a prima usque ejus prcedicatione proliibent
reges, duces , magistratus cum universis satellitibus, ilia tamen non
flaccescit ut liumana doctrina, sed magis floret. It spread far and
near, the first reformation, what small beginnings it had.
[2.] There are judgments, strange providences, by which God
breaketh opposition, either changing the hearts of men, or else cutting
them off in the mid- way, ' when his wrath his kindled but a little/ Ps.
ii. 12. They dash against the corner-stone. God will show himself
mighty and powerful in promoting the word of truth, and will carry on
the kingdom of Christ over the backs of his enemies.
DocL 4. We should not give over dealing with God, though he is
pleased to desert us in some passages of our trials, that he may not
forsake us utterly.
Many of God's choicest servants have been tripping : Ps. Ixxiii. 21,
1 As for me, my feet were almost gone, my steps had well-nigh slipped ; '
but they recover themselves again. Peter fell for a time, but after
wards groweth bold. Once timorous Peter, but, Acts iv. 13, ' When
they saw the boldness of Peter and John/ The martyrs that were
permitted for a while to deny the truth, yet were not permitted to deny
it utterly ; they bewailed their faults, and suffered the more courage
ously. (1.) It is fit the creatures should know themselves ; therefore
God will humble us, and in part leave us to our owrn fears, but not
wholly leave us destitute of grace ; as the nurse seemeth to let the
child fall, that he may clasp the more strongly about her. (2.) It is
fit the world should know that a zealous defence of the truth comes not
from natural stubbornness and pertinacity, but from divine assistance ;
therefore God showeth what the flesh would do, how it would shrink
in the confession of the truth, if it were permitted to prevail. (3.) It
VER. 43.] SERMONS UPON PSALM cxix. 469
is fit we should see the necessity of continual dependence. After grace
received we have not always the same presence of mind so as to plead
for God, but only as he is pleased to influence us : our case doth change
and alter, ebb and flow, as it pleaseth God.
Use. Not to be severe against those that fail out of infirmity, nor to
cast them off, for God doth not pity them ; rather than censure them, let
us help them out of the mire. Unhumbled hearts, that are puffed up with
pride and confidence in their own strength, when out of the temptation
may judge it a task of no great difficulty to carry it with courage, arid
will readily condemn others of cowardice and backsliding who ride not
out the storm with as much courage and cheerfulness and resolu
tion as they conceive themselves would do : Job iv. 5-7, ' Now it is
come upon thee and thou faintest, it toucheth thee and thou art
troubled. Is not this thy fear, thy confidence, and the uprightness of
thy ways thy hope ? ' But a humble heart, acquainted with sufferings,
will not judge so : he is sensible of weakness, and how hard it is for
flesh and blood to deny itself, and to prefer a good conscience before
safety and worldly increase : how ready it is to faint under a continued
cross, how crafty to find out evasions to beguile itself into a way of sin,
that they pity the poor tempted man. In the primitive times, Novatus
and his followers denied those that had fallen to be received into the
communion of the church, though upon repentance.
Doct. 5. They will not be utterly overcome in their trials that hope
in God's judgments. Why ?
1. Because this hope will teach us to wait upon the Lord until he
show us better things : Ps. Ixii. 5, ' My soul, wait thou upon the Lord,
for my expectation is from him/ They can tarry a little while, and
so are not carried away -with the violence of the present temptation.
It is an inclination to present things that undoeth us. ' Demas hath
forsaken us and loved this present world/ Now, when we can wait for
future things, the soul is stayed and kept from apostasy. We read of ' the
patience of hope/ 1 Thes. i. 3. And the apostle saith, Eom. viii. 25, * If
we do hope for that we see not, then do we with patience wait for it/
He that believeth a better condition is not dejected with present evils.
2. It fortifieth the soul against present difficulties, so as they do not
unsettle, but quicken us. It hath an apprehension that the good is
hard to be obtained, therefore it gathereth all the force and strength
of the soul to resist it.
For the nature of hope, see the Sermon on the 114th verse.
Well, then, hope in God's judgments. Consider who hath made
the promises. Is it not God, whose word cannot fail of its effect ?
Kom. iv. 20, 21, 'He staggered not at the promise of God _ through
unbelief, but was strong in faith, giving glory to God, and being fully
persuaded that what he had promised he was able also to perform/
And then consider how he standeth affected to us. Doth not he love
us ? And also in what relation he is obliged to us as a Father. And
then consider what doth the promise say, and how it maketh for his
glory to accomplish it ; what plentiful means he hath in store to
bring to pass what he hath spoken, and what a potent and wise
intercessor we have to plead our cause at the right hand of the Father,
and to mind him still of whatever concerns our comfort 1
470 SERMONS UPON PSALM CXIX. [SfiR. L.
SEKMON L.
So shall I "keep thy law continually for ever and ever. — VEB. 44.
FIRST, David prays for deliverance, ver. 41, ' Let thy salvation come/
&c. Next he prays, if he might not have deliverance, yet a little
liberty to own God in the time of his trouble, ' Take not the word of
truth utterly out of my mouth ; ' and with what argument doth he
enforce it ? In the close of the former verse he had pleaded, ' I have
hoped in thy judgments.' Now he pleads his steadfast purpose to
serve God, conceived in the form of a vow, ' So shall I keep thy law/
&c. They that hope in God's promises must have a tender regard to
his precepts. First he saith, ' I hope in thy judgments,' then, ' I shall
keep thy law/ The tender regard of God's precepts. How ? What !
to talk of them only ? No. As in the former verse he speaks of the
word of truth in his mouth, so here he speaks of keeping and observing
the law in his practice, to show we should not own God in word only,
but in deed also. He spoke of profession there, and now we are to fill
up our profession with answerable practice : * So shall I keep thy law
continually for ever and ever.'
The text contains a promise of obedience.
1. The matter promised, / shall keep thy law.
2. The manner and constancy of that obedience, continually for ever
and ever.
Mark, the promise of obedience is brought in by way of argument,
4 So shall I keep ;' so, that is, this will encourage me, this will enable
me.
1. The granting of his requests would give him encouragement.
When God answers our hope and expectation, gratitude should excite
and quicken us to give him all manner of obedience. If he will give us a
heart, and a little liberty to confess his name and serve him, we should
not be backward or uncertain, but walk closely with him.
2. This would give him assistance and strength. If God do daily
give assistance, we shall stand ; if not, we fall and falter. This will
be a means of his perseverance ; not only engage and oblige him, but
help him to hold out to the end.
Then mark the constancy of this obedience, ' Continually, and for
ever and ever/ David would not keep it for a fit, or for a few days,
or a year ; but always, even to the end of his life.
Here are three words to the same sense, c Continually, for ever, and
ever/ And the Septuagint expresseth it thus : I shall keep thy law
always, and for ever, and for ever and ever ; four words there. This
heaping of words is not in vain.
1. It shows the difficulty of perseverance. Unless believers do
strongly persist in the resistance to temptation, they will soon be turned
out of the way; therefore David binds his heart firmly. We must do
it now, yea, always, unto the end.
2. He expresseth his vehemency of affection. Those that are deeply
affected with anything are wont to express themselves as largely as
they can. As Paul, that had a deep sense of God's power : Eph. i. 19,
YER. 44.] SERMONS UPON PSALM cxix. 471
* Exceeding greatness of his power/ ' according to the working of his
mighty power/ He heaps up several words, because his sense of them
was so great. So David here doth heap up words, continually, and
for ever, and for ever and ever.
3. Some think the words are so many, that they may express not
only this life but that which is to come. I will keep them ' continually,
and for ever and ever ; ' that is, all the days of my life, and in the
other world. So Chrysostom, * I will ,keep them continually/ &c.,
points out the other life, where there will be pure and exact keeping
of the law of God. Here we are every hour in danger, but then we
shall be put out of all danger ; and without fear of sinning, we shall
remain in a full and perfect righteousness. We hope for that which
we have not attained unto, and this doth encourage us for the present';
so would he make David express himself.
4. If we must distinguish these words, I suppose they imply the
continuity and perpetuity of obedience : the continuity of obedience,
that he would serve God continually without intermission; and the
perpetuity of obedience, that he would serve God for ever and ever,
without defection and revolt, at all times, and to the end.
Doct. Constancy and perseverance in obedience is the commendatidn
of it.
When David promiseth to obey, he saith he would do it ' continually
for ever and ever/ This is the obedience God longs for : Deut. v. 29,
4 Oh, that there were such an heart in them, that they would fear me,
and keep all my commandments always ! ' Here we find all things
which are requisite to God's service : the sincerity of it, that they had
a heart ; the gracious principle which works in obedience, a heart to
fear me ; the universality of it, to keep all my commands ; and the
perpetuity of it, to keep them always. They are in a good mood now.
As if God had said, Oh, that they bad a heart to do it always ! Christ
redeemed us to this end : Luke i. 74, 75, ' Delivered us out of the
hands of our enemies, that we might serve him without fear in holi
ness and righteousness before him ;' not for a while only, but ' all the
days of our life/
I shall distinguish of a double constancy and perseverance, and under
«ach branch give some reasons, with their applications.
1. A perseverance without intermission.
2. Without defection. Both are necessary.
First, A perseverance without intermission. We should at all times
and in all places serve God, and not by fits and starts ; as it is said of
the twelve tribes, Acts xxvi. 12, they ' served God instantly clay and
night;' alone and in company, in all conditions, adverse and pros
perous. In all actions, common and sacred, God must be served and
obeyed.
Let me give some considerations to enforce it, to serve God con
tinually.
1. The law of God doth universally bind, and the obligation thereof
never ceaseth, so as there can be no truce with sin for a while, nor any
intermission of grace for a moment: Prov. vi. 21, 22, '0 my son,
keep thy father's commandments, and forsake not the law of thy
mother ; bind them continually upon thine heart, and tie them about
472 SERMONS UPON PSALM CXIX. [SfiR. K
thy neck.' The commandments of God, he calls them the law of the
father and mother ; for Solomon speaks as to young ones and children,
as those that had been trained up by their parents. Now these must
be looked upon as having a perpetual obligation to direct us and keep
us : sleeping and waking we must have them always in our sight.
Every motion and every operation of ours is under a law ; our thoughts
and words are under a law, and our actions are under a law ; all that
we speak and all that we do, it is still under a rule. The law of God
is of perpetual use to show us what we must do and what we must leave
undone. Oh, how exact should we be if we did regard this, and were
mindful of the perpetual obligation of the law !
2. Grace planted in the heart should be always working. The fire
on the altar was never to go out ; and so grace should be always work
ing, and influence all our actions, civil and sacred: 1 Peter i. 15, ' Be ye
holy, as he that hath called you is holy, in all manner of conversation.'
There is no part of a Christian's conversation which should not savour
of holiness ; not only his religious, but his common and civil actions.
The pots in Jerusalem and the horses' bells were to bear God's impress,
as well as the vessels and utensils of the temple, Zech. xiv. As the
sun is placed in the middle of the heavens to diffuse his influence and
scatter his beams up and down the world, and nothing is hid from his
light, so is grace planted in the heart to diffuse its influence into every
part of his conversation ; and therefore grace, where it is true, it is
always at work. There are some parts of the body that are never out
of action, as the heart and lungs ; wherever a man goes, and whatever
he goes about, yet they always do their office. So some graces are of
continual exercise ; as the fear of God : Prov. xxiii. 17, 'Be thou in
the fear of God all the day long.' A Christian doth not only pray in
the fear of God, but eat, drink, and trade in the fear of God. So the
love of God, in referring all things to his glory, whether they be acts
of worship, or acts of charity, or of our callings, or recreations : grace
hath an influence upon these, and is still to be at work upon these, 1
Cor. x. 31. And so faith is always at work in depending upon God
and looking up to him ; it is our life, ' That which I live in the flesh :'
Gal. ii. 20, ' All that I live in the flesh I live by the faith of the Son
of God.' Well, then, the law of God is always binding, and every
operation of ours is under a law, and grace should always be working.
3. God's eye is always upon us ; he is alike everywhere ; therefore a
Christian should be alike everywhere, always like himself, at home and
abroad, alone and in company : Phil. ii. 12, ' As ye have always obeyed,
not as in my presence only, but much more in my absence.' Many
are devout abroad, but carnal, careless, profane, if you follow them
home to their families. When you are alone you are not alone, God
is there ; we have a heavenly Father that seeth in secret, Mat. vi. 4 ;
what you do in your closets, the doors made fast, and all company shut
out. A man might allow himself in carnal liberty if he could go any
where where God doth not see him ; but his eye is still upon us ; and
therefore we should say with David, * I will keep thy law continually/
* Will he force the queen before my face ? ' saith Ahasuerus. We break
God's laws before his face ; his eye is always upon us, and all our waya
are before him.
VER. 44.] SERMONS UPON PSALM cxix. 475
^ 4. God is always at work for us : John v. 17, ' My Father worketh
hitherto, and I work.' He sustains us every day, hour, moment, and
waketh ^for us, watcheth over us by night and by day. When we sleep,
the devil is awake to do us mischief. Ay ! but the God of Israel, ' he
that keepeth Israel neither slumbereth nor sleepeth,' but watcheth for
our good. As soon as we arise, ' his compassions are new every morn
ing,' Lam. iii. 22, 23. Now, can we offend him from whom we receive
life and breath every moment ? If God should intermit his care but
for one day, nay, but suspend it for one hour, what would become of
thee?
5. All our actions concern eternity. This life is compared to a walk,
Eph. ii. 10. Everything we do or speak is a step either to heaven or
hell, therefore to have an influence or tendency on that action. The
more good we do, the more we are acted with a fear of God, and love
of God, to do all things to his glory, the nearer heaven ; and the more
evil, the nearer hell. We should not stand still or go back, but always
be getting ground in our journey.
6. To be off and on with God will cost us much sorrow ; it will be
bitterness in the end. Either it will cost us the bitterness of repent
ance here, or of weeping, and wailing, and gnashing of teeth for ever ;
either holy compunction or everlasting horror. When you straggle
from God, there is no returning to your former husband but by Weep
ing-cross, Hosea ii. 14. And who would provide matter of sorrow for
himself ? I say, when you thrust your hand into Satan's dish, there
is some sauce mingled with his meat, and then everlasting horror if
not compunction, for that will be the end of them that are always un
stable in all their ways, James i. 8. God will not always bear with
them; he may at first, while they are children, poor weak novices, but
will not always, Eph. iv. 14. God expects that at length we should
grow more constant, and grow up to a radicated state of grace ; there
fore, if we are always children, off and on with God, then he will cast
us off.
7. By every intermission we may lose ground, and possibly may
never wholly, if we recover it in part again. We may lose ground,,
for * the way of the Lord is strength to the upright/ Prov. x. 29. The
more we continue in it the fitter we are to walk in it. A bell, when
once up, is kept up with greater ease than if we were to raise it anew.
A horse warm in his gears is more fit for his journey than at first
setting forth ; and therefore keep up while you are in the way of God.
If it be hard to keep in with God, it will be harder to recover when-
you are out of the way. The only way to make religion easy is to be
still in it, and to have our hearts still upon it ; and therefore you lose
by your intermission. And if you recover yourselves after intermis
sion, it is not always to that degree of largeness of heart and fulness of
spiritual comfort. A prodigal that hath riotec1 away his estate^ if set
up again, is not trusted with the like stock ; and after a great disease,
though a man recovers, yet it is not to the degree of his former health
many times. Therefore we should without intermission persevere ia
our duty to God.
To apply this part.
Use I. It should humble us all that we are so fickle and inconstant
474 SERMONS UPON PSALM CXJX. [SfiR. L.
In that which is good. Our hearts are unstahle as water. In the
space of an hour, how are our thoughts changed from good to evil,
and from evil to good in a moment ! What a monster would man
seem, if -his heart were visible, in the best duty that ever he performed !
Our devotion and goodness comes by pangs and fits ; now humble,
anon proud ; now meek, anon passionate ; now confident, then full of
fear and anguish. Like men sick of an ague, sometimes well, some
times ill, we do not seem to be the same men in a duty and out of a
duty ; nay, sometimes in the same duty we do not seem to be the same
men, are not carried on with the same largeness of heart, and confi
dence in God, and savouriness and spirituality. Oh, how changeable
and fickle are our hearts ! This should humble us.
2. It reproveth them that would have a dispensation at times, and
take liberty to cast off all Christian modesty and gravity ; that think
if they be serious sometimes, they may be light and vain at others ;
and therefore sometimes like angels of light, at other times like fiends
of darkness. Sometimes we would take them for grave, serious Chris
tians, at other times for loose libertines ; and they cast the fear of God
behind their backs : Ezek. xxxiii. 13, 'If he trust to his own right
eousness, and commit iniquity/ &c. ; that is, if upon presumption that
he hath been righteous, he dispenseth with himself, and takes an in
dulgence from his former duty to be light, vain, careless, all his right
eousness shall be forgotten. Such a dissimilitude is there between
men ; now they seem to be grave and serious, anon vain, light, and
wanton ; so very uncertain and uneven are we in our temper and
practice.
3. It shows what need there is of a constant watchfulness, that in
all things we may behave ourselves as God's children. Sin is always
at work : Gen. vi. 5, ' The imaginations and thoughts of our heart
are only evil, and that continually:' and Satan is always at work,
espying advantages against us, 1 Peter v. 8, to draw us off from God.
Oh, then, let grace be in its continual exercise ! Live as knowing all
the motions and operations of the soul are under a rule ; live as being
always under the eye of God ; live as being sensible God takes care of
us himself, remembereth us every moment, therefore it is but reason
we should take him.
Secondly, A perseverance without defection and apostasy, that we
may not fall off from God when we have taken a profession of his
name upon us. Now, the considerations to quicken you to that will
be these : —
1. Consider how equal it is that our duty should last so long as we
•would have God's blessings last, that one part should answer another.
We would have God bless us to the end, therefore we must serve and
obey him to the end : Ps. xlviii. 14, ' For this God is our God for ever
and ever ; he will be our guide even unto death/ He doth not lay
down the conduct of his providence until we come to heaven, and
therefore we should keep his law for ever and ever. How can we de
sire God to be ours to the end, if we are not his to the end? The
stipulation of our part of the covenant must answer that of God's.
2. We have the same reasons to continue that we had to begin at
first ; there is the same loveliness in God's ways ; Christ is as sweet as
YER. 44.] SERMONS UPON PSALM cxix. 475
«yer, and heaven as worthy and as great as ever. If there be any
difference, there is more reason to continue than there was to begin.
Why ? Because we have more experience of the sweetness of Chnst ;
you knew him before only by report and hearsay, but now you have
tasted he is gracious, you know him by experience, 1 Peter ii. 3.
Surely when we have made trial, Christ should be sweeter and heaven
nearer: Kom. xiii. 11, ' Our salvation is nearer.' The nearer to the
enjoyment of any good, the more impatient in the want of it. A
Christian, as he is nearer to his hopes and happiness, and the more
experience of God and Christ, the more stable should his heart be in
the ways of God. I speak of this, because at first men are carried out
with great affection and zeal, and are of very promising beginnings.
There is no reason of altering our course, or why we should grow
remiss, lazy, and changeable in God's service. What is more usual
with men than to cast off their first faith, 1 Tim. v. 12, and their first
love, Kev. ii. 4, and their first diligence and obedience, 2 Chron. xvii.
3. We read of ' the first ways of David.' Many that seem to have
set forth with a great deal of forwardness and zeal tire afterward. In
the marriage relation true affection increaseth, but adulterous love is
hot only while it is new.
3. Consider the danger and mischievous effects of apostasy and de
clining from God.
[1.] This is somewhat, that you lose your crown: Eev. iii. 11,
4 Hold that fast which thou hast, that no man take thy crown.' The
honour and comfort of all we have hitherto done and suffered will be
lost and gone, ' Therefore take heed to yourselves, that ye lose not the
things which ye have wrought.' All your watchings, strivings, pray
ings, fastings, professing the name of God, all is come to nothing.
The Nazarite under the law was to begin again if the days of his
separation were defiled, Num. vi. 12. If he had separated himself for
such a while, though he kept almost all his time, yet if he defiled him
self before the time was out, he was to begin all again : Ezek. xviii.
24, ' When the righteous turneth away from his righteousness and
committeth iniquity, all his righteousness that he hath done shall not
be mentioned.' When you turn head against your former profession,
all comes to nothing.
[2.] Consider, falling off is more dishonourable to God than a simple
refusal. Why ? You bring an ill report upon him, as if he were not
a good master. A wicked man that refuseth grace, he does not so
much dishonour God, because his refusal is supposed to be the fruit of
his prejudice. But now you cast him off after trial, and so your re
fusal is supposed to be the fruit of your experience, as if the devil
were a better master. When you have tried both, you do as it were
deliberately judge that Satan's service is best, or that you do not find
in God that which he promised, and you expected from him. And
that is the reason why God stands upon his credit, and pleads with
apostates, Jer. ii. 5, 'What iniquity have your fathers found in me
that they are gone far from me?' and Micah vi. 3, * 0 my people,
what have I done unto thee, and wherein have I wearied thce ? testify
against me.' Is he hard to please, or backward to reward ? What cause
of distaste have you found in him ? for you do implicitly accuse him.
476 SERMONS UPON PSALM CXIX. [SEB. L.
[3 ] When you fall off after a taste of the sweetness and comfort of
the practice of godliness, your condition is worse than if you had never
begun, and you will be more unable than you were at first A man
that is climbing up a tree or ascending a ladder, if after he hath gotten
up many steps he let go his hold and falls down, he doth not only lose
the benefit of his former pains, but gets a bruised body and broken
bones, and is less able to climb up than he was before.
[4.] All the promises are made to perseverance, Heb. iii. 6 ; Col. i.
23 ; Rev. ii. 10 ; Kom. ii. 7. Oh ! there be many that leave their
first love, and so they forfeit all the comfort of the promises.
[5.] The more you persevere, the more assurance you have of the-
goodness of your condition : Heb. vi. 11, ' We desire that every one of
you do show the same diligence to the full assurance of hope unto the-
end.' When a man keeps up his warmth, his hope increaseth, and he
grows to more assurance and more establishment, and keeps up his
diligence in God's service.
Use 1. For reproof.
1. Those that take up religion only by way of essay and trial, that
do not resolve upon all hazards, but take it only as a walk, and not a
journey, like men that go to sea for pleasure, not to make a voyage.
But whenever we begin with God, we should say, I will keep thy law
continually for ever and ever. We should sit down and count the
charges, make God a good allowance, resolve that nothing shall with
draw us from him, Rom. viii. 35, 36.
2. It reproveth aguish Christians, whose piety and devotion takes-
them by fits. Their righteousness is like ' the morning dew/ Hosea vi,
4, that cannot endure the rising sun, and so they are off and on with God.
3. Those that are of the Samaritan temper, swayed altogether by
temporal advantages. The Samaritans, sometimes they would be of
the Jews' religion, when favoured by Alexander ; when the Jews were
pursued by other princes, then they would be against the Jews, and
deny the temple of God : sometimes their temple was dedicated to the-
God of Israel, sometimes to the God of the heathens, as their interests
did fall or rise. So there are many that do intend or remit the con
science of their duty according to their interests ; and therefore, when
trouble ariseth, they are offended, Mark iv. 17.
Use 2. For exhortation, to press you thus to keep God's law for
ever and ever. To this end —
Direct. 1. Be fortified within. After you have gotten grace — I
suppose men that they are in a good way — oh, be fortified from that
which may shake you from without. Three things are wont to hurry
men from one extreme to another — errors, persecutions, and scandals.
1. Errors. Be not troubled when differences fall out about the-
truths of God, nor shaken in mind : 1 Cor. xi. 19, * For there must be
also heresies among you, that they which are approved may be made
manifest among you.' Many question the ways of God and all
religion ; because there are so many differences about them, therefore
they think nothing certain. These winds God lets loose upon the
church to distinguish the chaff and the solid grain. God saw this
discipline necessary, that we might not take up religion upon trust*,
without the pains of study and prayer.
. VER. 44.] SERMONS UPON PSALM cxix. 477
2. Persecutions are an offence : Mat. xi. 6, ' Blessed is he whosoever
shall not be offended in me ; ' that is, offended because of troubles that
accompany the profession of the truth. The whole drift of the Chris
tian religion is to draw us off from the interests and concernments of
the present world, to look after another.
3. Scandals of professors. All that profess the name of God are his
witnesses; their lives should be a confirmation of the gospel, but
indeed they often prove a confutation of it • we should confirm the
weak, and we offend the strong. Many have been gained by persecution,
when they have seen the courage of God's servants ; but the scandals
of those that profess the name of God have proved a stumbling-block.
Those that are offended by crosses, yet they have a secret liking of the
truth ; but those that are offended by scandals, they loathe the truth
itself, and so are hurried away against the profession of God. There
fore be fortified against all these.
Direct. 2. Be fortified within by taking heed to the causes of
apostasy and falling off from the truth, either in judgment or practice.
What are those things ?
1. Ungrounded assent. A choice lightly made is lightly altered,
when men do not resolve upon evidence. We are to ' try all things/
1 Thes. v. 21. When we take up a profession without evidence, we
soon quit it : men waver hither and thither for want of solid rooting
in the truth.
2. Ungrounded profession, want of solid rooting in grace, when
not rooted either in faith, Col. ii. 7, or grounded in love, Eph. iii. 17,
or established by grace, Heb. xiii. 9. There must be a foundation
before a building, a thorough sense of the love of God, and a being
rooted, when our hearts are sound in God's statutes.
3. Unmodified lusts. That which is lame is soon turned out of the
way. While men keep up their respects to the pleasures, profits, and
honours of the world unbroken, they are sure to miscarry ; though
they should stand for a while, yet temptation will come that will take
them away. Lusts put us upon great uncertainty, as fear, or the favour
of men, or as carnal hopes sway : 2 Tim. iv. 10, ' Demas hath forsaken
us, having loved this present world/
4. A fond easiness. Men change their religion with their company,
out of a desire to please all, as the cameleon changeth colours according
as it touches. True religion is indeed ' easy to be entreated/ James
iii. 17. But now, to make bold with God and conscience, to please
men, is a sad adventure; it is not a good disposition, but pusil
lanimity.
5. Self-confidence, when we think to bear it out with natural
courage and resolution, and will be playing about the cockatrice's
hole, and dallying with temptation ; as Peter's confidence ; you know
how dear it cost him, John xviii. 16, 17. It is God which 'keepeth
the feet of his saints/ and he will be known to be their guardian,
"1 Sam. ii. 9 ; therefore he will be depended on.
Direct. 3. Take heed of the first decays, and look often on the state
of your hearts. A man that never casts up his estate is undone
insensibly. It is the devil's policy, when once we are a-declining, to
carry us further and further. A gap once made in the conscience,
478 SERMONS UPON PSALM CXIX. [SfiR. LI.
grows wider and wider every day. The first declinings are the cause
of all the rest. Evil is best stopped in the beginning. When first
you begin to be careless, mindless of God, and neglectful of communion
with him, oh ! then take heed. It is easier to crush the egg than kill
the serpent. He that keeps the house in constant repair prevents the
ruin and fall of it ; so do you keep your soul in constant repair, take
notice of the first swerving, lest it carry you further and further. Men
fall off by degrees, and grow worse and worse, neglect this duty and
that, till they cast off all. Like Nebuchadnezzar's image, which was of
gold, silver, iron, clay, from worse to worse, they presently run from
one extremity to another. There are degrees of hardness : Heb. iii.
14, ' Let us hold the beginning of our confidence steadfast unto the
end.' The first sense, taste, and liveliness of it : learn from whence
you are fallen. And then a steadfast expectation of the reward, 1 Cor.
xv. 58. You have but a few years' service more, a little while to be
put upon labour and striving, then you shall be as happy as heart
can wish. Then a religious use of the Lord's Supper, for here you
renew again the oath of allegiance to God. The great purport of this
duty is to bind yourselves to this firm and close walking. The Lord's
Supper is a renewing of covenant, to fix our hearts by new promises
of obedience. When we begin to waver and faint, and stand, we
receive new strength ; as they, when they had a little refreshing, then
they went on from strength to strength, Ps. Ixxxiv. 7, 8. The Lord's
Supper is our viaticum, our well and refreshing by the way, that we
may hold out to our journey 's end.
SEKMON LI.
And I will walk at liberty ; for I seek thy precepts. — VER. 45.
THE copulative in front of the text showeth some dependence which
the words have upon the former. His last request was, ver. 43, for
an opportunity and heart to own the ways of God. His arguments
are —
1. His present hope, in the end of that verse.
2. His perseverance in obedience, ver. 44. Now —
3. The freedom of his heart in that continued course of obedience.
A free and open confession of the truth may seem to cast us into bonds
and straits, but yet it giveth us liberty : the truth sets us free, John
viii. 32. If it bring the body under fetters, yet it enlargeth the heart,
We never have greater freedom than when we are pleasing God, though
at our bitter cost : ' I will walk at liberty/ non in angustiis timoris,
sed in latitudine dilectionis — not straitened by fear, but set at large by
love : ' I will walk at liberty ; for I seek thy precepts.' In the words
observe —
1. David's privilege, and I will walk at liberty.
2. The ground of it, for I seek thy precepts.
The points are two : —
Doct. 1. To walk in the way of God's precepts is to walk at liberty*
VER. 45.] SERMONS UPON PSALM cxix. 479
Doct. 2. The more we take care to do so, the more we find this
liberty. / seek, that noteth an earnest diligence. Both these points
will be made good by these three considerations: —
1. The way of God's precepts is in itself liberty.
2. There is a liberty given to walk in that way.
3. Upon walking in that way we find it liberty.
First, The way of God's precepts is liberty. Therefore his law is
called a ' law of liberty/ James i. 25. No such freedom as in God's
service ; and, on the contrary, no such bondage as to be held with the
cords of our own sin : 2 Peter ii. 19, ' While they promise them
liberty, they themselves are the servants of corruption.' A liberty to-
do all we please is the greatest bondage. There are three pairs of
notions in which men are extremely mistaken — in misery and happi
ness, wisdom and folly, liberty and bondage. Men think none miser
able but the afflicted, and none happy but the prosperous, because they
judge by the present ease and commodity of the flesh; therefore
Christ in his Sermon on the Mount maketh it his drift to undeceive the
•world, to show that the mourners and the persecuted, the pure and the
meek, they are the happy men, Mat. v. So in the notions of wisdom
and folly the world are mistaken. Man, that is an intelligent creature,
affects the reputation of wisdom, and would rather be accounted
.wicked than weak. But how do they mistake ? He is the wise man in
their account that can carry on his worldly business with success. They
judge of wisdom and folly, not by the concernments of the other world,
but by present interests. Therefore the whole drift of the scripture is
to make us ' wise to salvation,' 2 Tim. iii. 15, to call us off from secu
lar wisdom, and to teach us to become fools that we may be wise. So
they are put in the notions of liberty and bondage. All men desire
liberty, especially from tyranny and base servitude ; and so far they
do well in the general : but then they think that is only liberty to do what
they please ; and so the more they think to be, and labour to be, free
in a carnal way, the more slaves they are. The service of God, and
strict walking with him, they count a very prison and thraldom ; and
therefore cry out of bonds and yokes and cords : Ps. ii. 3, ' Let us break
their bonds asunder, and cast away their cords from us ; ' and are im
patient of any restraint. Whereas, on the other side, to do what we
list without check or control, and to speak what we list, and think
what we list, this they think the only freedom : ' Our tongues are our
own : who is Lord over us ? ' Whereas, indeed, he liveth the freest
life that lieth under the bonds of duty, that maketh conscience of
praying and praising God, and conversing and walking with him in a
course of holiness ; and the true liberty is in walking in God's statutes.
So that true bondage and liberty is little or nothing at all known
and discerned in the world. To make this evident unto you, I shall
prove —
1. That carnal liberty is but thraldom.
2. That the true liberty is in the ways of God.
1. That carnal liberty is but thraldom. To understand this, I^must
lay down one proposition that conduceth to cure the great mistake
about liberty and bondage : That liberty is not potestas vivendi ut velis
— a power to live as we list ; no, it is to live as we ought— potestas
-480 SERMONS UPON PSALM CXIX. [SER. LI.
volendi quod lex divina jubet. The life and spirit of liberty lieth in
that, a power to do what we ought, not a power to do what we will.
Ever since we drank in that poison, ' Ye shall be as gods/ Gen. iii. 5,
man affecteth a dominion over himself, and would be lord of his own
actions, sui juris, at his own dispose, do what he pleaseth. Indeed, if we
had a perfectly holy understanding to guide us, the danger would not
be so great ; but now it is the greatest misery that can befall a man
to be at his own dispose, to do lawlessly what he will : and therefore
God's fearful and dreadful judgment, after all other courses tried, is to
.give up men to the sway of their own hearts, to do what they please :
Ps. Ixxxi. 12, ' So I gave them up to their own hearts' lust, and
they walked in their own counsels ; ' to be left to our brutish affections.
But to prove it.
[1.] That infringeth a man's liberty that hindereth and disableth
him from prosecuting his great end, which is to be truly happy. Now
thus doth the carnal life, and therefore this is true and perfect bondage.
Though men live in their bonds with as much delight as fishes in their
own element, yet that doth not alter the case ; they are slaves for all
that : ' They that are after the flesh do mind the things of the flesh/
Horn. viii. 5. They seem to live at large, but indeed they are in a
spiritual prison ; they cannot use the means that should make them
happy. They employ their whole time in the remote subservient helps
to a happy life, in pleasures, and honours, and profits ; as dissolute
and carnal factors and servants, who, finding contentment at the first
inn they come at, spend most of their time and money there, which
should be spent at the fairs and mart for which they are bound. Plea
sure, and delight, and contentment of mind and body, is a remote
subservient help ; so competency of wealth, and some place wherein
we may glorify God : these things are not to be desired for themselves,
nor in any great measure, but subordinately, in order to our great end.
'Now, when they entice and detain our affections, and we cannot look
after our great end, they break our liberty ; for the less power we have
to do that which we should desire to do, the more slaves are we.
[2.] That which disordereth the constitution of the soul, and puts
reason out of dominion, that certainly is spiritual bondage and thral
dom. Now, when the base prevail above the honourable, it is a sign
a country is enthralled ; where beggars are on horseback, and princes
svalk on foot ; or, as it is monstrous in the body if the head be there
where the feet should be, and the feet where the head should be ; such
a de-ordination is there in the soul when the affections carry it, and
lust taketh the throne instead of reason : Titus iii. 3, ' Serving divers
lusts and pleasures.' When a man yieldeth up himself to his own
desires, he becometh a proper servant : Rom. vi. 16, ' Know ye not
that to whom ye yield yourselves servants to obey, his servants ye are
whom ye obey, whether of sin unto death, or of obedience unto right
eousness?' Now, man rightly constituted, his actions are thus
governed : The understanding and conscience prescribe to the will ;
the will, according to right reason and conscience, moveth the affec
tions ; the affections, according to the command and counsel of the
will, move the bodily spirits and members of the body. But by cor
ruption there is a manifest inversion and change ; pleasures affect the
VER. 45.] SERMONS UPON PSALM cxix. 481
senses, the senses corrupt the phantasy, phantasy moveth the bodily
spirits, they the affections ; and by their violence the will is carried
captive, man blinded, and so man goeth on headlong to his own de
struction. The corrupt passions are like wild horses, that do not obey
the driver, but draw to precipices for his destruction. Therefore
Basil of Seleucia calleth a carnal man a slave, that runs after the
chariots of his own passions and corrupt affections.
[3.] Consider the great tyranny and power of sin ; it leaveth us no
right and power to dispose of ourselves and our actions, and so men
cannot help themselves when they would ; as is sensible in them that
are convinced of better, and do worse : they see what they should do,
but do not do it, being drawn away by their own lusts. Video meliora
proboque, deteriora sequor. Sin hath gotten such a deep interest in
their actions, and command over their affections, that they cannot leave
what they know to be naught, or follow that which they conceive to
be good. And this bondage is more sensible in them that have some
kind of remorse and trouble with their convictions, either from
temporal inconvenience, shame, or loss, and yet cannot leave their
lusts, and so in despair resolve to go on, and make the best of it : Jer.
xviii. 12, * And they said, There is no hope, but we will walk after our
own devices, and we will every one do the imagination of his evil heart ;'
Jer. ii. 25, ' Thou hast said, There is no hope ; no, for I have loved
strangers, and after them will I go ; ' yea, further, that have a kindly
remorse from the conviction of the Spirit : Jer. xxxi. 18, * I have surely
heard Ephraim bemoaning himself, thus, Thou hast chastised me, and
I was chastised, as a bullock unaccustomed to the yoke.' And so
Paul : Eom. vii. 14, * I am carnal, sold under sin.'
[4.] Consider how this bondage is always increased by custom,
which is a second nature, or an inveterate disease not easily cured :
Jer. xiii. 23, ' Can the Ethiopian change his skin, or the leopard his
spots? then may ye also do good who are accustomed to do evil.'
The more he continueth in this course, the less able to help himself ;
the more he sinneth, the more he is enthralled to sin ; as a nail, the
more it is knocked, the more it is fastened in the wood. First a
man yields up himself to sin as a servant by covenant : Kom. vi. 16,
' Know ye not to whom ye yield yourselves servants to obey, his ser
vants ye are to whom ye obey ? ' that is, gives up his principal time,
actions, and employment. Then a servant of conquest : 2 Peter ii. 19,
' While they promise them liberty, they themselves are the servants of
corruption ; for of whom a man is overcome, of the same is he brought
in bondage/ A sinner is under the dominion of sin, as a hired servant
and a captive. We first willingly, and by our own default, run into
it, and after cannot rid ourselves of it. Ligatus eram nonferro alieno,
sed mea ferrea voluntate ; velle meum tenebat inimicus, et me mihi
catenam fecerat, et constrinxerat me — Lord, I am bound, not with
iron, but with an obstinate will ; I gave my will to mine enemy, and
he made a chain of it to bind me, and keep me from thee. Quippe ex
voluntate perversa facta est libido, et dum servitur libidini facia est
consuetudo, et dum consuetudo non resistitur facta est necessitas (Aug.
Confes. lib. viii. cap. 5) — a perverse will gave way to lustings, and
lustings made way for a custom, and a custom let alone brought a
VOL. vi. 2 H
482 SERMONS UPON PSALM CXIX. [SER. LI-
necessity upon me, that I can do nothing but sin against thee. And
after that, Reformiddbam quasi mortem consuetudinis mutationem
(Aug. Confes. lib. viii. cap. 7). Thus are we by little and little en
slaved, brought under the power of every toy. Things are lawful as
subordinate helps ; but we, contrary to the law of reason, and the in
clination to true happiness, immoderately desire them ; and these
desires being excessive, get a complete victory Over our souls : and at
length we are brought under the power of every creature : 1 Cor. vi.
12, ' All things are lawful, but I will not be brought under the power
of any.'
[5.] There is one thing more that maketh the carnal life to be a
mere slavery ; and that is, the fear and terror which doth arise from
the consciousness of sin, the fear of death and damnation, and wrath
to come, which doggeth sin at the heels. When Adam sinned, he was
afraid, Gen. iii. 7; and carnal men are 'all their lifetime subject to
bondage through the fear of death,' Heb. ii. 15. There is a fire
smothering in the bosom of a sinner, and sometimes it flashes out in
actual gripes and horrors; they have grievous damps of heart ; so that
sinners are so far bondmen, that they dare not seriously call themselves
to an account for the expense of their time and employments, which
every one should do, nor think seriously of death, or God's judgment,
or hell. He that is always under the check of a cruel master cannot
be said to be a freeman. Now so is every man that is not in Christ ;
let him be never so great, and mighty, and powerful, he is eVo^o? Sou-
Xe/a?, ' subject to bondage/ in danger of hidden fears, easily awakened
in his heart. Well, then, call you this a free life ? As jolly and
jocund as wicked men seem to be, or as great as they are, it is a liberty
of the flesh taken by men, not given by God ; the quietness of the flesh,
but bane of the soul.
2. On the contrary, the true liberty is in the ways of God.
[1.] There we are directed how to attain to our great end, which is
true blessedness : Mat. vii. 14, ' Strait is the gate and narrow is the
way that leadeth unto life, and few there be that find it.' A way of
sin seemeth broad and easy to the flesh, but it is strait and hard to
the spirit ; and the way of duty strait and narrow to the flesh, but,
because it is to life, it is broad to the spirit or new nature : ' I shall
walk at liberty/ To a renewed heart the divine commandments are
not grievous, 1 John v. 3, for by this means they come to enjoy God,
and walk to their happiness, and attain to the end for which they were
made. A poor heart goes home cheerfully.
[2.] In loving, fearing, praising, serving God, the noblest faculties
are exercised in the noblest and most regular way of operation. The
soul is in the right temper and constitution ; they are the highest
actions of the highest faculties, elevated by the highest principles,
about the highest objects. The objects are God, Christ, heaven, the
great things of eternity. The principles are the love and fear of God,
the faculties, understanding, and will, not sensitive appetite ; these
exercised in thinking of God, and choosing of God.
Secondly, The second part of the demonstration is that there is
liberty given to walk in that way. Ever since Adam's fall every man
is a spiritual slave, under the dominion and power of sin and Satan,
VER. 45.] SERMONS UPON PSALM cxix. 483
and the curse of the law ; but now, ' Where the Spirit of the Lord is
there is liberty/ 2 Cor. iii. 17; true Christian liberty, or a power given
us to walk familiarly with God, and cheerfully and comfortably in his
service. By grace a man is freed—
1. From the yoke of oppressing fears.
2. The tyranny of commanding lusts.
1. We are freed from the bondage of sin : Rom. viii. 2, ' The law of
the spirit of life, which is in Christ Jesus, hath made us free from the
law of sin and death ;' John viii. 36, ' If the Son therefore shall make
you free, ye shall be free indeed/ There is a liberty in that which is
good : Ps. cxix. 32, ' I will run the way of thy commandments, when
thou shalt enlarge my heart/
2. We are freed from those doubts and fears and terrors which
accompanied the state of sin : Job xxxvi. 8, ' If they be bound in
fetters, and be holden in the cords of affliction ;' Job xiii. 27, ' Thou
puttest my feet also in the stocks ;' Lam. iii. 7, ' He hath hedged me
about, that I cannot get out ; he hath made my chain heavy.' So that
the meaning is, I shall walk at liberty, be cheerful and enlarged in heart ;
for I seek thy precepts.
Thirdly, There is liberty in that walking : it is the fruit of strictness.
There is a twofold liberty : —
1. Outward deliverances out of straits and afflictions : Ps. cxviii. 5,
1 1 called upon the Lord in distress ; the Lord answered me, and set
me in a large place ;' and Ps. xviii. 19, ' He brought me forth also into
a large place ; he delivered me because he delighted in me.' So Ps.
iv. 1, ' Thou hast enlarged me when I was in distress/ Affliction is
compared to a prison, where the poor afflicted creature is as it were
confined, committed by God, and must not break prison, come out by
the window, but the door. When we are let put by God upon sub
mission and supplication, urging the satisfaction of Christ, as we are
sent thither by God's authority, so we come out by God's love. Now,
God doth this for those that obey him, as all those places manifest.
2. Inward confidence. "Ewoftos far) rr)? Trapprja-ias by/juovpyos,
saith Chrysostom on the text — A holy life is the ground of liberty, and
holy boldness : 1 John iii. 21, 'If our hearts condemn us not, then
have we liberty towards God ;' we have delight, and pleasure, and
contentment. Till we defile conscience, we have a great deal of boldness
and courage against opposition, yea, a boldness to go to God himself,
who otherwise is a consuming fire.
Use 1. Is to take off that prejudice that we have against the ways
of God, as if they were strait and hard, and not to be endured. Oh,
nol all God's ways are for our good : Deut. vi, 24, * The Lord com
manded us to do all these statutes/ to fear the Lord our God for our
good always. And the duties that he requireth of us are honourable
and comfortable ; we never walk more at large than when we have a
conscience of them. Man acteth like himself when he is holy, just,
temperate, sober, humble. Grace puts all things in the right frame
and posture again : it puts reason in dominion, and maketh us kings
in governing our own hearts ; and this breedeth sweetness and peace.
Pax est tranquillitas ordinis — when all things keep their place, then is
there peace. As when the humours of the body are in order, and the
484 SERMONS UPON PSALM CXIX. [SfiR. LI.
spirits move tuneably, there is a cheerfulness ensueth ; so the fruit of
righteousness is peace and joy in the Holy Ghost. If a man had no
rule to guide him, and God had left him without a law, yet, if he were
well in his wits, he would prefer the duties which he hath enjoined
before liberty, and of his own accord choose to live according to such
an institution ; there is such a suitableness in all those things to the rea
sonable nature. What do men aim at — pleasure, honour, or profit ?
For pleasure : Prov. iii. 17, ' Her ways are ways of pleasantness, and
all her paths are peace/ None have such a sweet life as they that
live virtuously and as God hath commanded. All the sensualists in the
world have not such a dainty dish to feed on as they that have a good
conscience : they have a continual feast, that never cloyeth. You
never come away from your sports with such a merry heart as they
come away from the throne of grace. If men would consider their
experiences after the discharge of their duties and when straggling to
carnal delights ; after saddest duties, there is a serenity in the con
science. Who ever repented of his repentance ? 1 Sam. i. 18, ' Hannah
went her way, and did eat, and her spirit was no more sad/ Prayer
giveth ease, but sensual pleasures leave remorse and a sting. If you
count liberty to consist in hunting after honours and great places,
can there be a greater honour than to serve God ? Who hath the
better service, he that attendeth on the uncertain will of men, yea, of
the greatest princes, or he that waiteth on the Lord ? Your work is
more noble : Prov. xii. 26, ' The righteous is more excellent than his
neighbour/ What an unprofitable drudgery is the service of the great
est prince in the world, in comparison of the work of a poor Christian,
that liveth in communion with God ? We serve a greater prince, and
on surer terms. Then for profit : Where is there more gain, as to our
vails and wages, than in God's service ? Well, then, he that liveth holily
hath much the sweeter and happier life than they that serve covetous-
ness, ambition, or any other lust. Certainly this should persuade us to
put our neck under Christ's yoke; it is $70? X/OTJO-TO? — Mat. 11. 29, ' His
yoke is easy, and his burden is light/ If it be grievous, it is to the
flesh, and we have no reason to indulge the flesh : Kom. viii. 7, ' The
carnal mind is enmity against God ; for it is not subject to the law of
God, neither indeed can be/ The command to an unsound con
science is as a light burden laid on a sore back. Men that are soaked
in pleasures are incompetent judges of the sweetness of the heavenly
life. On the other side, what a miserable servitude is there in sin ! how
disabled for their great end for which they were created ! Corruption
is an imperious master ; it will not suffer us to hear good things, to be
there where good things are spoken, to accompany them that are good;
it hath them in so strait a custody, they hate the means of their
recovery. They have many masters. Quot habet dominos qui unum
habere non vult ! Titus iii. 3, ' For we ourselves were sometimes fool
ish, disobedient, serving divers lusts and pleasures;' and James iv. i,
' Whence come wars and fightings among you ? Come they not
hence, even of your lusts, that war in your members ?' One lust
draweth one way, another another way ; covetousness, voluptuousness,
ambition, uncleanness ; as when two seas meet. We have little reason
to envy them for their free life; pity them rather. How do their
VER. 45.] SERMONS UPON PSALM cxix. 485
brutish affections hurry them! What pains, aches in the body,
wounds in the conscience ! How many secret gripes and scourges !
No such subjection, no slave so subject to the will of his lord, "as a
man to his lusts and sinful desires, — will speak, think nothing but what
sin commands. It is a besotting slavery. Wicked men remain in
this bondage with a kind of pleasure. Galley-slaves would fain be
free, wish for liberty. Israel was in bondage in Egypt, but they
groaned under it : ' The cry of the children of Israel is come up to me.'
Here men loathe to come out of their slavery, and are enemies to those
that would help them out. Their work is hard and oppressive, — loss
of name, health, estate. They tire their spirits, rack their brains,
and after all their drudging are cast into hell.
Use 2. Do we walk at liberty ?
1. There was a time when we served sin ; but being converted, we
change masters : Eom. vi. 18, ' Being made free from sin, ye became
the servants of righteousness.' If there be such a change, it will dis
cover itself. (1.) You will do as little service for sin as formerly for
righteousness : Eom. vi. 20, ' When ye were the servants of sin, ye
were free from righteousness ; ' righteousness had no share in your
time, thoughts, cares ; you made no conscience of doing good, took no
care of it : so now you do as little for sin. (2.) Positively do as much
for grace as formerly for sin : ver. 19, 'As you yielded your members
servants unto uncleanness and to iniquity unto iniquity, so now yield
your members servants unto righteousness unto holiness ; ' as watch
ful, as earnest, as industrious to perfect holiness, as formerly to com
mit sin : it is but equal. He that hath been servant unto a hard and
cruel master is thereby fitted to be diligent and faithful in the service
of a loving, gentle, and bountiful master. You can judge what a
tyrant sin was. Shall not grace have as much power over you now,
and will you not do as much for God as for your lusts ?
2. What do you complain of as the task and yoke — the strictness of
the law, or the relics of corruption ? Eom. viii. 7, ' The carnal mind
is enmity against God, for it is not subject to the law of God, neither
indeed can be ; ' compared with 1 John v. 3, ' This is the love of
God, that we keep his commandments, and his commandments are
not grievous.' What is a bondage — sin or duty ? Is the command
ment grievous, or indwelling sin ? The apostle was complaining, but
of what ? The purity of the law ? No ; but the power of indwelling
corruption, the body of death : Eom. vii. 24, ' 0 wretched man that I
am ! who shall deliver me from this body of death ?' Which do your
hearts rise against ?
3. What freedom ? Luke i. 74, 75, ' That you, being delivered out
of the hands of your enemies, might serve him without fear, in holi
ness and righteousness before him all the days of your lives.' If you
are enslaved to any one lust, you cannot walk at large. ^ Are your
gyves and fetters knocked off ? Have you that free spirit ? Ps. li.
11, 12, ' Cast me not away from thy presence, take not thy Holy
Spirit from me ; restore unto me the joy of thy salvation, and uphold
me by thy free spirit/
486 SERMONS UPON PSALM CXIX. [SEB. LII.
SEKMON LII.
I will speak of thy testimonies also before kings, and will not be
ashamed. — VER. 46.
THE man of God had prayed, ver. 43, that God would ' not take the
word of truth utterly out of his mouth ;' that is, deny him the liberty
or the grace, the opportunity or the heart, to make an open profession
of his faith and respect to God and his ways. This suit he backeth
with sundry arguments.
1. From his hope : ver. 23, ' For I have hoped in thy judgments/
He had placed all his confidence in them, and therefore would openly
profess what rule he lived by, and what expectations he had from
2. His resolution to persist in this course, whatever befell him : ver.
44, ' So shall I keep thy law continually for ever and ever;' it would
engage him to constancy to the end of his life.
3. From the alacrity and readiness of his obedience, as well as the
constancy : ver. 45, ' And I will walk at liberty, for I seek thy pre
cepts/ Then we have true liberty.
4. That no worldly splendour or terror should take him off from
making this confession, if God would give him liberty and oppor
tunity. Two things hinder a free confession of God's truth — carnal
fear and carnal shame. Both are obviated by the resolution of the
man of God ; he would neither be afraid nor ashamed to recommend
the ways of God to the greatest princes of the world.
[1.] The terror of kings or men in power may be supposed to be a
hindrance to the free confession of God's truth ; therefore he saith, * I
will speak of thy testimonies also before kings/
[2.] Carnal shame may breed a loathness to own God's despised
ways ; therefore he addeth, * I will not be ashamed/ David would
neither be afraid nor ashamed, if called thereto, to make this open con
fession, to own God and his truth.
First, His resolution against fear deserveth a little opening: ' I will
speak of thy testimonies also before kings.' The words may be looked
upon as a direction for them who are called to speak before kings.
Men may suppose to be called —
1. Either by the duty of their office, to speak to them in a way of
instruction ; or
2. As convened before them in a judiciary way, to give an account
of their faith.
1. In the first sense, those who are called to instruct kings ought
with the greatest confidence to recommend the ways of God to them,
as that which will enhance their crowns and dignity, and make it more
glorious and comfortable to them and their subjects than anything
else. And so David's resolution showeth what faithfulness becometh
them who live in the courts of princes. It concerneth princes to be
instructed : Ps. ii. 10, ' Be wise now therefore, ye kings ; be instructed,
ye judges of the earth/ Few speak plainly and sincerely to them, as
Nathan to David : 2 Sam. xii. 7, ' Thou art the man;' and God to
VER. 46.] SEBMONS UPON PSALM cxix. 487
David : 2 Sam. xxiv. 13, { Shall seven years of famine come unto thee
in thy land ; or wilt thou flee three months before thine enemies, while
they pursue thee ? or that there be three days' pestilence in the land ?'
John the Baptist to Herod : Mat. xiv. 4, ' It is not lawful for thee to
have her/ Jehu to Jehoshaphat : 2 Chron. xix. 2, * Shouldest thou
help the ungodly, and love them that hate the Lord ? therefore is
wrath upon thee from before the Lord/ Many times they are impatient
of truth, as Ahab could not endure Micaiah : 1 Kings xxti. 8, ' And the
king of Israel said unto Jehoshaphat, ' There is yet one man, Micaiah
the son of Imlah, by whom we may inquire of the Lord ; but I hate
him, for he doth not prophesy good concerning me, but evil/ <fcc.
(Josephus, lib. viii. cap. 10 ; Theodoret, lib. iv. cap. 30).
2. If convened before them in a judiciary way, as the three children
were before Nebuchadnezzar : Dan. iii. 13, * Then Nebuchadnezzar
in his rage and fury commanded to bring Shadrach, Meshach, and
Abednego, and they brought these men before the king ; ' and ver.
16-18, ' They answered and said to the king, 0 Nebuchadnezzar ! we
are not careful to answer thee in this matter ; if it be so, our God
whom we serve is able to deliver us out of thine hand, 0 king ; but if
not, be it known unto thee, 0 king, that we will not serve thy gods,
nor worship the golden image which thou hast set up ; ' Mat. x. 18, 19,
' Ye shall be brought before governors and kings for my sake, for a tes
timony against them/ There are some kings that have not submitted
their crowns and sceptres to the King of kings ; so pagans and wicked
princes who can neither endure the truth, nor those which profess it.
'Oi KaXkiviKoi yu-aprupe? rwv Svcraefiwv /care^povrjaev (3a<n\eo)v. The
children of God ought not to be daunted by any power and fear of
princes. Their power may be a terror to us, and in other cases ought
to be reverenced by us ; but it should not be a snare to us, to make us
desert our duty to God. We must never forget the honour put upon them
by God : they bear his image, and in all lawful cases we acknowledge
God's authority in them ; they are those by whom God will govern
us ; but if anything be decreed against God, we only urge our obed->
ience to the Lord paramount : Acts iv. 19, ' Peter and John answered
and said unto them, Whether it be right in the sight of God to hearken
unto you more than God, judge ye ;' Acts v. 29, ' Then Peter and the
apostles answered and said, We ought to obey God rather than men/
The latter branch needeth little explaining. What shall we ob
serve ?
1. If I should take the first reference, and urge the duty of kings
and princes, that would be unseasonable for this auditory. It is a pre
posterous solecism to preach to the people the duty of kings, and then
to kings the duty of their people ; as foolish a course as to make fires
in summer, and adorn the chimney with herbs and flowers in winter.
2. If I should speak of the second reference, the clemency of the
government we live under maketh it unseasonable also ; for our king
(whom God preserve) hath often avowed his resolutions against perse
cutions for conscience' sake. Therefore, waiving all other things, I
shall only insist upon two points, which are necessary, partly to show
the excellency of our religion which we profess, partly to guide our
practice.
488 SERMONS UPON PSALM CXIX. [SfiR. LII.
Doct. 1. That nothing is so necessary for kings, princes, and magis
trates to know as God's testimonies.
Doct. 2. That God's testimonies are so excellent, that we should not
be afraid or ashamed to own them before any sort of men in the world.
Of the first briefly. ^
Doct. 1. That nothing is so necessary for the potentates of the world
to know as God's testimonies. The king of Israel was to write a copy of
the law of God in a book, and to have it ever before him, that he might
read therein, and learn to fear the Lord his God, Deut. xvii. 18, 19.
And therefore Josiah, one of the good kings which God gave unto his
people, searched for the book of the law, 2 Kings xxiii. 2. The reasons
concern them, if considered both as men and as potentates.
1. As men.
[1.] They are upon the same level with others, and are concerned
to understand the way of pleasing, glorifying, and enjoying God, as
much as their meanest subjects ; for it is said, Job xxxiv. 19, ' He
accepteth not the person of princes, nor regardeth the rich more than
the poor ; for they are all the works of his hands/ God dealeth with
them impartially, respecting the greatest no more than the meanest.
He hath an equal interest in all, and therefore doth command and dis
pose of all ; for all are his creatures, not exempted from being subject
to his dominion ; as the potter is not more obliged to vessels of honour,
than of dishonour. As his law bindeth all, so all that continue in im-
penitency and the neglect of his grace are obnoxious to the curse of the
law. It is general to all transgressors : * Cursed is every one,' &c.
And if God should lay their sins home to their consciences, and speak
to them in his wrath, they can stand before him no more than the
meanest : Rev. vi. 15, 16, ' And the kings of the earth, and the great
men, and the rich men, and chief captains, and the mighty men, and
every bondman, and every freeman, hid themselves in the dens, and in
the rocks of the mountains, and said to the mountains and rocks, Fall
on us, and hide us from the face of him that sitteth on the throne, and
from the wrath of the Lamb.'
[2.] The higher their station the greater their obligation. No sort
of men more obliged to God than those that are advanced by him to-
rule over his people ; therefore their ingratitude would be greater if
they should sin against God : 2 Sam. xii. 7-9, ' I anointed thee king
over Israel, and I delivered thee out of the hands of Saul, and I gave
thee thy master's house, and thy master's wives into thy bosom, and
gave thee the house of Israel and of Judah ; and if that had been too
little, I would moreover have given thee such and such things. Where
fore hast thou despised the commandment of the Lord, to do evil in
his sight ? ' Their sins do more hurt, because of their example and
authority, Job xxxiv. 20.
2. As rulers and potentates they are concerned to be acquainted
with God's testimonies.
[1.] That they may understand their place and duty. They are
first God's subjects, then his officers. They have their power from
God : Horn. xiii. 4, ' For he is the minister of God to thee for good.'
They hold their power in dependence on him; both natural, their
strength and force : ' Thou couldest have no power unless it were
VER. 46.] SERMONS UPON PSALM cxix. 489
given thee from above/ John xix. 10, 11. Legal, their authority or
governing power, they hold it in dependence upon the absolute and
heavenly Sovereign, who is the ' Lord of lords and King of kings : '
Prov. viii. 15, 16, ' By me kings reign, and princes decree justice ; by me
princes rule, and nobles, and all the judges of the earth.' And as they
hold it in dependence on him, they must use it in subordination to him.
God, who is the beginning, must also be the end of their government.
They are not officers of men, but ministers of God, from whom they have
their authority ; and therefore must rule for God, and seek his glory.
[2.] That they may be carried through their cares, and fears, and
snares, and may know what reward to expect from the absolute
Sovereign, who is the great patron of human societies. It is trust and
dependence upon God that maketh good magistrates : 2 Kings xviii.
5, * He trusted in the Lord God of Israel, so that after him there was
none like him among all the kings of Judah, nor any that went before
him.' Oh ! it is a blessed thing when they can go to God for direction,
and depend upon God for success. Great are the cares and fears which
belong to a governor ; and who can ease him of this burden but the
Lord, who hath showed in his word how far he is to be trusted ? It
is not carnal policy which helpeth them out in their work, but trust
in God in their high calling. Whosoever will improve his power for
God will meet with many discouragements. Now that which sup
ports his heart in his work is this holy trust : Prov. xxix. 25, ' The
fear of man bringeth a snare; but whoso putteth his trust in the
Lord shall be safe/ Every public calling hath its snares and temp
tations from the fears of men. A minister, if he doth not trust God to
bear him out in his work, he will do nothing with that courage which be-
cometh a minister, but comply with the lusts of men, grow lukewarm,
prostitute the ordinances for handfuls of barley, and pieces of bread,
and family conveniences. The magistracy is a higher calling, which
is more obnoxious to temptations from the different humours of men,
who are to be governed. Nothing will carry a man through it but
this holy courage and dependence on God. The fear of man brought
a snare to Jeroboam, that he perverted the worship of God : 1 Kings
xii. 30, * And this thing became a sin ; for the people went to worship
before the one, even unto Dan.' So Jehu, so others, for their cares.
But he that trusts in God in his discharge of this public office, though,
many difficulties interpose, finds the blessed experience of the Psalmist
verified, ' In the multitude of my thoughts within me, thy comforts
delight my soul.'
[3.] As to success and acceptance, obedience to God makes them a,
double blessing to the people— as governors, as holy ; as they have
the natural image of God in dominion and authority : 1 Cor. xi. 7,
* Forasmuch as he is the image and glory of God,' which must be
reverenced and respected, not resisted ; so the spiritual image of God
in holiness : the people doubly see God in their rulers. And besides,
it brino-eth down God's blessings, while they command and the people
obey in the Lord : 2 Kings xviii. 7, ' And the Lord was with him, and
he prospered whithersoever he went forth.' Good magistrates are usually
more prosperous than good men in a private condition, because they
are given as a public blessing.
490 SERMONS UPON PSALM CXIX. [SflR. LIT.
Use 1. To inform us that religion hath a great influence on the
welfare of human societies ; for it equally respects governors an#
governed, carving out their respective duties to them, causing the one
to rule well, and the other to obey for conscience' sake. The testi
monies of the Lord prescribe the duty of rulers : 2 Sam. xxiii. 3, ' He
that ruleth over men must be just, ruling in the fear of God/ There
is a word belonging to either table ; justice to the second, fear of God
to the first. Now all this duty is best learned out of God's testimonies.
For the governed it interposeth express rules for their obedience:
Kom. xiii. 1, 'Let every soul be subject to the higher powers;' and
1 Peter ii. 15, ' For so is the will of God, that with well-doing ye may
put to silence the ignorance of foolish men.' There are many argu
ments why we should reverence magistrates. They bear God's image :
Ps. Ixxxii. 6, ' I have said ye are gods ;' visible representators of his
authority and dominion over the creatures, because of their majesty,
largeness of command and empire, and because of their use : they are
exalted supra alios, above others in their authority ; but propter altos,
for others in their use and benefit. But the supreme reason is the will
of God. The magistrate was then an enemy to religion when this
commandment was given forth, even then when that part of the world
in which the church was seated was under the command of Nero,
whose universal wickedness and particular cruelty against the Chris
tians might tempt them to disobedience and scorn of his authority :
then God said, Obey 'not for fear of wrath, but conscience3 sake;'
then, ' Fear God, honour the king, for so is the will of God.' Now let
atheists and anti-scripturists, or the enemies of those who profess to live
by scripture, think, if they can, that the Christian religion doth not
befriend human societies, or doth contain dangerous principles to
government.
Use 2. It showeth us what to pray for, for our princes and governors,
even a wise and an understanding heart, and a spirit of the fear of the
Lord, that they may rule for God, and take his blessing along with
them in all their affairs.
Doct. 2. That God's testimonies are so excellent that we should not
be afraid or ashamed to own them before any sort of men in the
world ; for David saith, ' I will speak of thy testimonies also before
kings, and will not be ashamed/
First, Observe, here are two things supposed which might shut his
mouth and obstruct the confidence and boldness of his profession — fear
and shame. Fear represents danger in owning the ways of God ;
shame represents mockage, scorn, and contempt. Fear considereth our
superiors and governors ; we fear them that have power and authority
in their hands. Shame may arise not only from the consideration of
superiors, but inferiors and equals also. Fear respects the danger of
the party professing ; shame, the cause or matter professed. There
fore, of the two, to be ashamed of the ways of God doth more destroy
godliness than to be afraid to own them, for then it is a sign we are
not so soundly convinced, and deeply possessed of the goodness of
them ; for, Pudor est conscientia turpitudinis — it is a consciousness of
something that is base. Look, as, on the contrary, to be ashamed of
48in doth more wound it to the heart than to be afraid of sin, many a
YER. 46.] SERMONS UPON PSALM cxix. 491
man is apprehensive of the danger of sin, who yet doth not hate it in
his heart, but only abstaineth out of the fear of punishment ; but when
be is ashamed of sin, then he beginneth to hate sin as sin. In con
version, fear is stirring before shame ; as a man sick of a loathsome
painful disease is more and first affected with the pain than with the
nastiness and filthiness and putrefaction that accompanieth the disease.
So here, in religion ; as the case is hopeful when ashamed of sin, so
dangerous when ashamed of a strict holy course. A man may be
willing to do that which he dares not do for fear ; but shame extin-
guisheth the willingness itself. In short, to be afraid respects our
interest ; to be ashamed respects the cause, the gospel itself.
Secondly, I shall speak of them distinctly ; and so —
1. Show why we should not be afraid to own the testimonies and
ways of God before any sort of people in the world.
[1.1 Because holy boldness in confession is an especial gift of God.
David asketh it here, * Take not the word of truth utterly out of my
mouth;' and promiseth that if God would give him this gift, the
splendour of worldly greatness should not dazzle his eyes, and he would
behave himself as one armed against all terrors of men, or gotten above
the hopes and fears of the present world. And indeed it argueth some
good degree of profiting in the word of God when it is so with us.
Fearlessness of men in God's cause is an excellent grace, which God
hath promised to his choice servants. To Christ : Isa. 1. 7, ' For the
Lord God will help me ; therefore shall I not be confounded ; there
fore have I set my face like a flint, and I know that I shall not be
ashamed ; I shall not be confounded, for God is at my right hand/
To Jeremiah, whom God set up * as a brazen wall ' against all opposi
tions : Jer. i. 18 ; and to Ezekiel, chap. iii. 8, * Behold, I have made
thy face strong against their faces,, and thy forehead strong against
their foreheads.' So to the disciples : Mat. x. 19, 20, ' They shall
bring you before rulers and governors ; but take no thought how or
what ye shall speak, for it shall be given you in the same hour what
ye shall speak.' None have the gift of boldness but those to whom
God gives it. If left to ourselves, we shall falter, as Peter did at the
damsel's question ; but God will assist the resolved heart by his Spirit,
and assist him in that very hour when the trial cometh ; and then we
need not be afraid before whomsoever we come, we need not be anxious.
The servants of God beg this gift : Acts iv. 29, * Grant unto thy ser
vants that with all boldness we may speak thy word ;' when the world
rageth against them.
[2.] Though it be an especial gift of God, yet the duty is contained
in our first dedication and resignation of ourselves to Christ ; when we
professed ourselves to be dead to every worldly interest, and promised
to own him and his ways, whatever it cost us : Luke xiv. 26, 'If any
man come to me, and hate not his father, and mother, and wife, and
children, and brethren, and sisters, yea, and his own life also, he cannot
be my disciple ;' ver. 33, ' So likewise, whosoever he be of you that for-
saketh not all he hath, he cannot be my disciple.' Therefore this
should not be retracted, but verified in our whole course, for that
•ehoweth this dedication was sound: Heb. iii. 6, 'Whose house are we,
if we hold fast the confidence and the rejoicing of the hope firm unto
492 SERMONS UPON PSALM CXIX. [$ER. LIT.
the end ; ver. 14, ' For we are made partakers of Christ, if we hold
the beginning of our confidence steadfast unto the end.' And therefore
we should be ' ready to render a reason of the hope which is in us, to-
every one that asketh us, with meekness and fear,' 1 Peter iii. 15.
Aojov eX7r/£o9 is an account of our religion, GTOL^JLOL, ready to confess
Christ in persecutions and dangers : it is the same with ero/yLtco? e^&> —
Acts xxi. 13, 'I am ready not only to be bound, but to die at Jeru
salem, for the name of the Lord Jesus ; ' the same with erot/mo-ia rijs
elptfvr)? rov €vayye\iov, ' the preparation of the gospel of peace/ Eph.
vi. 15 ; a prepared resolved heart to encounter all difficulties for the
gospel's sake, so satisfied with the truth and hopes thereof.
[3.] This duty is confirmed in us by many Christian graces, as faith,
love to God, fear of God, a deep sense of the world to come. We are
afraid to own God and his ways, because we have not such a high
opinion of God as we should have, but too great a love to ourselves ;
therefore faith, fear, and love is necessary to confirm and strengthen
this resolution in us, and also the lively hope of blessedness to come.
(1.) Faith informeth us of the truth, goodness, power, and excel
lency of God, the worth of his favour, and the terror of his wrath, that
the displeasure of God is much worse than the frowns of men. When
we think of a higher Lord, why should we be afraid of a man that
shall die, and the son of man that is as grass ? If a great man stand
by, we are not afraid of an underling. If the King of kings be with
us, whom should we fear ? Heb. xi. 27, * By faith Moses feared not
the wrath of the king/ meaning Pharaoh. Why ? For ' he endured,
as seeing him who is invisible.' A heathen could say, Begum timen-
dorum in proprios greges, reges in ipsos imperium est Jovis. A
believer should much more oppose God's heavenly majesty to their
earthly dignity. Their power is great, and to be reverenced next to
God ; but God is greater. We serve a king whose power is everlast
ing, and whose kingdom is to all generations.
(2.) Love to God is necessary to confirm and strengthen this resolu
tion in us, for that overcometh all terrors : Eom. viii. 37, ' Nay, in all
these things we are more than conquerors, through him that loved us ; *
and Cant. viii. 6, 7, ' Love is strong as death ; jealousy is cruel as the
grave ; the coals thereof are coals of fire, which hath a most vehement
flame ; many waters cannot quench love, neither can the floods drown
it : if a man would give all the substance of his house for love, it would
utterly be contemned/ There is an unconquerable force in love ; it is a
fire that cannot be quenched. When Christ hath us by the heart, it is-
much more than when he hath us by the head. They that make a
religion of their opinions, and have a faith that never went deeper
than their brains and fancies, are soon discouraged ; but when Christ
' dwelleth in the heart by faith/ Eph. iii. 17, there he resideth as in
his strong citadel and castle. A Christian, because he loveth Christ,
will own him, and his ways and truth, though they be never so much,
despised in the world. A superficial bare assent to the gospel may
let Christ go, but a faith working by love will not.
(3.) The fear of God, or a deep awe and reverence of him, when we
are more afraid to offend God than to suffer from man. The apostle,
when he biddeth us to be ready to make profession, 1 Peter iii. 5, bids
VER. 46.] SERMONS UPON PSALM cxix. 493
us do it ' with meekness and fear/ Meekness respects men ; fear, a care
to approve ourselves to God. The fear of men is checked by the fear
of God : Isa. viii. 12, 13, ' Neither fear ye their fear, nor be afraid:
sanctify the Lord of hosts himself, and let him be your fear, and let
him be your dread ;' Luke xii. 4, 5, ' Be not afraid of them that kill
the body, and after that have no more that they can do : but I will
forewarn you whom you shall fear ; fear him which, after he hath
killed, hath power to cast into hell.' A holy impression of God's
excellency and greatness left upon the heart is this fear that carrieth
the cause clearly for God ; and as one nail driveth out another, the
fear of men banisheth the fear of God out of our hearts. We are
obliged to none so as to God, who hath the power of eternal life and
eternal death. What is a prison to hell, a little vainglory to eternal
glory, the creature to God ?
(4.) A deep sense of the other world. When we translate the scene
from earth to heaven, from this world to the next, and consider who
is scorned there, received there, or rejected there, the temptation is
lessened. The apostle showeth that a spirit of faith is at the bottom
of confession with the mouth : 2 Cor. iv. 13, * We, having the same
spirit of faith, believe, and therefore speak/ He that belie veth another
world, and hopeth for it, will never be cowardly and bashful, but
will confidently confess Christ, and own him both in worship and
conversation. A spirit of faith cannot be suppressed, but will break
out and show itself, and not be ashamed of Christ, his truth and
ways.
Well, then, Christians should be ashamed of that spirit of fear,
bashfulness, and inconfidence which keeps us from confessing Christ
-and owning his ways. Kings are more formidable by their place and
power than the rest of the world ; but alas ! we give place to the
meanest men, and the smallest opposition maketh us give out : 2 Tim.
i. 7, ' We have not the spirit of fear, but the spirit of love, power, and
a sound mind/ The Christian spirit is a sober spirit, that valueth all
things according to their weight ; but not a dastardly spirit : a spirit of
love and power, that owneth Christ with meekness, and a due respect
to earthly tribunals ; and yet with courage, as looking higher, to the
throne of God.
2. We must not be ashamed to own the testimonies and ways of
God before any sort of men in the world. The apostle telleth us, Horn. i.
16, 'I am not ashamed of the gospel of Jesus Christ/ The gospel is
such a pure, sure rule, and offereth us such glorious hopes, that we
should be ready to profess it without being ashamed of it. So he
bids Timothy, 2 Tim. i. 8, ' Be not ashamed of the testimony of the
Lord, nor of me his prisoner ; ' neither of the profession, nor of our
companions in the profession, when they are under the greatest dis
grace. So again, 1 Peter iv. 16, 'If any man suffer as a Christian, let
him not be ashamed, but glorify God in this behalf;' it is matter of
thanksgiving, not of shame. David is an instance ; when Michal
scoffed at him, ' I will yet be more vile/ 2 Sam. vi. 22. It is an
honour to be dishonoured for Christ. The primitive Christians, when
the heathens reproached them, Art thou not ashamed to believe ^in him
that was crucified? the answer was, I am ashamed to believe in
494 SERMONS UPON PSALM CXIX. [SER. LIT.
him that committed adultery, meaning the heathen Jupiter. Affliction
is no disgrace, but sin is.
But what danger is there of being ashamed of the gospel, since
Christianity is in fashion ?
Ans. 1. Sometimes the simplicity of the gospel is contemned by the
wits of the world ; and therefore they either muster up the oppositions
of science falsely so called, or else droll upon religion, and make it the
common jest and byword.
Ans. 2. The stricter profession of the ways of God is under re
proach. Though the nominal Christian and the serious Christian
have the same Bible, and believe the same creed, and are baptized into
one and the same profession, yet those that are false to their religion
will hate and scorn those that are true to it ; and among the carnal it
will be matter of reproach to be serious and diligent. Now, though a
gracious heart can be vile for God, yet others are afraid they shall be
marked, and accounted precise, or Puritans ; and so by resisting an
imaginary shame, they fall into an eternal reproach.
Ans. 3. It may be the strict sort of Christians are the poorer sort ;
and though they be precious in the eyes of God, yet they are despised
by men : John vii. 49, ' This people that knoweth not the law are
accursed. Have any of the Pharisees believed in him ? ' any people
of quality ? They shall be accounted people of no port and breeding
if they are strictly Christian. Quantus in Christiana populo honor
Christi est, ubi religio ignobilem facit f coguntur esse viles ne mali
videantur. Keligion is too mean a thing for persons of quality, of
their rank. Thus with many God's image is made a scorn, and the
devil's image had in honour, and serious godliness is made a byword.
Now, to fortify you against being ashamed of God and his ways,,
take these considerations : —
1. The short continuance of this world's glory. Within a while we
shall be levelled with the lowest, and our dust mixed with common
earth ; and shall we love the praise of men more than the praise of
God? This corruptible flesh must turn into a loathsome rotten
ness, though now it looketh high, and sets forth itself, and would
be brave and lordly ; but ' the spirit must return to God that gave
it,' to be commanded into unseen and unknown regions : 1 Peter
i. 24, 'All flesh is grass, and the glory of man as the flower of
grass/
2. God is the fountain of honour ; all things and persons receive an
honour by having relation to him : James ii. 1, 'Have not the faith
of our Lord Jesus Christ, the Lord of glory, in respect of persons/
Services mean in themselves are accounted honourable with respect to
princes. The reproach of Christ is enough to weigh down all the
honours in the world : Heb. xi. 26, * Esteeming the reproach of Christ
greater riches than the treasures of Egypt/
3. If your hearts be sincere with God, you will not be ashamed of
his ways, for * wisdom is justified of her children ;' in Luke it is, ' All
her children,' Luke vii. 35. They that have a faith which is the fruit
of conviction only may be ashamed : John xii. 42, 43, ' Among the
rulers also many believed on him ; but because of the Pharisees they
did not confess him, lest they should be put out of the synagogue ;
VER. 46.] SERMONS UPON PSALM cxix. 495
for they loved the praise of men more than the praise of God/ But
thaHaith which is the fruit of conversion will make us courageous in
God's cause. In its infancy there may be some relics of fear in a
Christian, as Nicodemus at first came to Jesus by night, John xix. 39 ;
but a grown faith counts it no loss of honour or impeachment of
dignity to become vile for God.
4. The eternal recompense : 1 Sam. ii. 30, ' Those that honour me
I will honour ; ' 1 Peter i. 7, ' That your faith may be found to praise,
glory, and honour, at Christ's coming.' On the other side, if we are
ashamed of Christ, Christ will be ashamed of us for evermore:
Mark viii. 38, ' Whosoever, therefore, shall be ashamed of me and my
words in this adulterous and sinful generation, of him also shall the
Son of man be ashamed when he cometh in the glory of his father,
with the holy angels.' The eagle eye of faith can look through all
the pageantry of the world, and the mists and clouds of tune, to the
future state, the judgment that shall be made of things. To a be
liever's eye all the honour of the world is but a fancy and vain
appearance, a scene in which a base fellow acteth the part of a prince.
5. The judgment of the world is not to be stood upon. Why
should we desire the applause of the blind ungodly world, or make
any great matter of their contempt and scorn ? Shall the scorn of a
fool be more to us than the approbation of God ? If they slight you
who slight God and Christ and their own salvation, why should you
be troubled ? They are incompetent judges of these things : 1 John iii.
1, ' The world knoweth us not.
Use. See the strange perversion of human nature. Men are ashamed
where they should be bold, and bold and confident where they should
be ashamed : ' They glory in their shame ; ' but think it a disgrace to
speak of God, and own God, not before kings only, but before their
familiars and companions. Be ashamed to be filthy, false, proud ; but
never be ashamed to go to a sermon, where you may profit in the
ways of God, and the knowlege of his testimonies ; to be strict in con
versation, to speak reverently of God, though scorned by men. None
of God's servants have reason to be ashamed of their master.
THE END OF VOL. VI.
PRINTED BY BALLANTYNE AND COMPANY
EDINBURGH AND LONDON
H I
m
W '•••••
-:
m
M
l .
H f | : - '.-
liSl V:
1
; M • • '
Hal '
KilBS :'
' ";>": " " '• ''-'
Live Music
Archive
Librivox
Free Audio
Metropolitan Museum
Cleveland
Museum of Art
Internet
Arcade
Console Living Room
Open Library
American
Libraries
TV News
Understanding
9/11